tihe  Imitation  of  (ItW 


t 


u^icsn  (ffcdesiastica 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.  N.  J. 


PRESENTED  BY 


The  Estate  of  Rev.  Robert  Williams 


BV  4821  .Al  1895 

Imitatio  Christi. 

The  imitation  of  Christ 


^5li^ /^^:^kjC^^ 


<^/u^-C'^ 


/<»<,^  ^  ^  /ot/^  ' 


'ItCe/^  o-^ 


7  ■ 


THE  IMITATION  OF  CHRIST. 


^u0ica  Ccclcsiasttca. 


THE   IMITATION    OF   CHRIST, 


BY 


Thomas  A   Kempis.  \^ 


:-LiTU/lLi: 


NOW  FOR  THE  FIRST  TIME  SET  FORTH  IN   RHYTHMIC  SENTENCES 

^ccottifna  to  tl)e  oriflinal  intention  of  ti)c  ^utbor. 


NEW  YORK: 

A.  D.  F.  RANDOLPH    COMPANY, 

91  AND  93  Fifth  Avenue. 


Copyright,  1895, 
By  Anson  D.  F,  Randolph  &  Co. 


5llnibevsitg  53rcss: 
John  Wilson  and  Son,  Cambridge,  U.S.A. 


PREFACE 


TO   THE    EDITION    OF    1895. 


IN  order  to  enable  the  readers  of  The  Imitation  of 
Christ  to  appreciate  this  translation  and  the  title 
Musica  Eccksiastica  which  is  applied  to  it,  we  subjoin 
some  remarks  on  the  title  and  the  punctuation  which 
gave  rise  to  it,  from  the  Manuscript  of  1441  of  Dr. 
Charles  Ruelens,  of  Brussels,  and  an  article  of  Miss 
x^gnes  Lambert,  A  New  Light  on  an  Old  Subject* 

The  Four  Books  of  The  Imitation  are  called  Musica 
Eccksiastica  in  several  of  the  early  manuscripts,  espe- 
cially those  belonging  to  England.  Adrian  De  But, 
a  contemporary  of  A  Kempis,  says  that  The  Imitation 
was  written  in  metre  (^metrice).  The  reason  of  the 
title  and  of  the  term  metrice  remained  a  mystery  until 
1872,  when  Dr.  Carl  Hirsche,  of  Hamburg,  discovered 
that  The  Imitation,  as  well  as  most  of  the  writings  of 
A  Kempis,  are  written  and  punctuated  so  as  to  be 
rhythmical,  —  a  fact  which  explains  why  The  Imitation 

*  Dublin  Rrvicw,  April,  1880. 


vi  PREFACE, 

bore  the  title  of  Musica  Ecclesiastica.  We  give  in 
his  own  words  Dr.  Ruelens'  lucid  description  of  the 
recently  discovered  punctuation  :  — 

"  A  critic  of  great  learning  and  of  rare  penetration, 
Dr.  Carl  Hirsche,  of  Hamburg,  happened  some  time 
ago,  to  be  engaged  in  studying  the  text  for  the  pur- 
])ose  of  publishing  a  new  and  critical  edition.  While 
minutely  collating  the  manuscript,  he  was  struck  by 
certain  paleographical  peculiarities.  He  discovered 
signs  of  the  division  of  chapters,  and  a  perfectly  ori- 
ginal system  of  punctuation,  the  existence  of  which,  he 
afterwards  recognized  in  all  the  undoubted  works  of 
1  homas,  whether  transcribed  by  himself  or  by  others, 
although  in  none  was  the  application  so  complete  as 
in  those  written  by  his  own  hand. 

"  He  also  observed  other  peculiarities,  of  which 
some  few  authors  appear  to  have  had  a  faint  per- 
ception ;  the  rhythmical  periods,  the  cadenced  sen- 
tences, and  the  numerous  rhymes,  which  run  through 
the  treatise  and  which  cannot  be  ascribed  to  chance. 
He  also  discovered  that  Thomas  made  use  of  the 
signs  of  punctuation,  not  only  to  mark  the  limits  of 
the  sense  of  his  propositions,  but  also  to  indicate  their 
rhythm.  They  serve  in  his  writings  the  same  pur- 
pose as  do  in  music  the  signs  which  indicate  the 
modulations  of  the  voice ;  they  mark  the  pauses 
which  the  reader  must  observe  in  order  that  he  may 
recite  the  sentence  in  accordance  with  the  intention 
of  the   author,  and  give  it  that  effect,  that  cadence. 


PRE  FA  CE.  vii 

that  charm  which  speech  requires  to  make  it  penetrate 
into  the  hearer's  soul. 

*'  The  mystical  authors  belonging  to  the  school  of 
Johannes  Ruysbroeck  and  Gerard  Groot  often  adopted 
the  same  means  to  charm  the  ears  of  those  to  whom 
they  addressed  their  lessons  ;  but  none  among  them 
made  use  of  those  signs  in  so  characteristic  a  manner 
as  did  Thomas  a  Kempis.  With  him  it  was  a  complete 
and  studied  system,  which  he  applied  most  carefully 
to  the  transcription  of  all  his  religious  writings." 

Miss  Lambert  contrasts  the  punctuation  adopted 
by  Thomas  with  the  modern  in  these  words :  "  The 
punctuation  of  Thomas  a  Kempis  is  above  all  rhe- 
torical, as  distinguished  from  grammatical.  Modern 
punctuation  is  occupied  pre-eminently  with  the  logi- 
cal sequence,  the  bare  literal  sense  of  sentences,  and 
the  limits  of  propositions  contained  in  them.  The 
punctuation  of  Thomas  a  Kempis  so  far  surpasses  it, 
that  it  reveals  the  very  spirit  of  the  writer,  and  dis- 
closes the  feelings  that  swayed  him,  as  he  wrote  the 
terse,  penetrating,  piercing  sentences  that  for  nigh  five 
hundred  years  have  been  cherished  maxims  of  saints 
and  sinners,  thrilling  the  hearts  of  men  and  women 
wearied  with  the  stress  of  life,  and  fascinating  the 
cultivated  intellect  of  sceptics  and  unbelievers. 

"  All  the  editions  of  The  Imitation  now  in  general  use 
consist  for  the  most  part  of  four  books,  divided  into 
chapters,  which  chapters  are  again  divided  into  para- 
graphs ;  and  in  many  instances,  but  not  invariably,  the 


viii  PREFACE. 

paragraphs  are  subdivided  into  versicles.  The  para- 
graphs were  first  introduced  into  the  text  in  1599, 
by  Henry  Sommahus,  the  Jesuit,  and  his  paragraphs, 
ahiiost  unchanged,  have  passed  into  all  the  editions 
of  the  seventeenth,  eighteenth,  and  nineteenth  centu- 
ries ;  in  the  seventeenth  century  several  editors  began 
to  add  versicles  to  the  paragraphs  of  Sommalius.  But 
both  paragraphs  and  versicles  are  extremely  defective, 
and  tend  to  obscure  rather  than  to  elucidate  the  text, 
by  separating  kindred  passages  that  naturally  cohere, 
and  approximating  others  that  sensibly  diverge  ;  nor 
is  the  punctuation  to  which  we  are  accustomed,  aiid 
which  is  likewise  for  the  most  part  due  to  Somma- 
lius, any  more  satisfactory.  The  remedy  for  all  these 
defects  lies  in  the  Antwerp  codex." 

The  present  translation  was  made  from  Dr.  Hirsche's 
Critical  Edition  of  The  Imitation  of  Christ,  published 
at  Berlin  in  1874,  which  is  based  chiefly  on  the 
Antwerp  codex,  and  the  manuscript  in  the  Burgundian 
Library  at  Brussels,  written  out  by  the  hand  of  Thomas 
a  Kempis  in  1441. 

It  is  the  first  attempt  to  give  an  English  rhythmical 
equivalent  for  the  Latin  text  after  the  manner  and 
intention  of  the  saintly  author.  It  was  not  an  easy 
task,  and  the  translator  deserves  well  of  the  public  for 
his  successful  effort. 

He  has  followed  the  sequence  of  the  books  as  it  is 
found  in  the  manuscript  of  1441,  neither  omitting 
nor  toning  down  any  word  or  passage.     If  here  and 


PREFACE.  IX 

there  he  has  departed  from  the  rendering  hitherto 
accepted,  he  never  fails,  in  a  footnote,  to  give  the 
Latin  exi)ression,  and  leaves  it  to  the  reader  to  judge 
of  the  fitness  of  his  terms. 

Fmally,  the  translator  has  ventured  to  suggest  a  plan 
for  a  systematic  reading  of  The  Imitation,  by  allotting 
a  certain  portion  of  the  text  to  each  day  of  the  year. 

And  now  that  we  can  catch  from  his  translation 
something  of  "  the  effect,  the  cadence,  and  the  charm  " 
of  the  original,  we  may  likewise  learn  from  the  author's 
words  the  spirit  in  which  The  Liiitation  is  to  be  read. 

"We  should  be  just  as  glad  to  read  simple  and  pious  books, 

As  deep  ones  and  profound. 
Let  it  not  trouble  you  whether  the  writer  be  of  weight  or  no, 

Whether  his  name  be  great  or  small, 
But  let  the  love  of  simple  truth  draw  you  to  read  youv  book. 

You  must  not  ask  who  said  it. 
But  what  13  said  —  attend  to  that. 

God's  truth  remains  though  men  pass  away, 
And,  withou':  caring  for  the  person  of  the  writer, 

God  speaks  to  us  in  many  ways."  —  Chap.  V.,  Book  I. 

D.  F.  R. 


TRANSLATOR'S    PREFACE.* 


'"T^HERE  is  perhaps  no  name  better  known  in 
X  the  world  of  books  than  that  of  Thomas 
Kempis ;  yet  it  would  puzzle  most  people  to  tell 
whether  he  lived  in  the  thirteenth  or  fifteenth  century, 
whether  he  was  monk  or  layman,  whether  he  passed 
a  quiet  or  a  stormy  life,  and  what  he  did  besides 
writing  the  book  which  has  made  his  name  so 
famous.  The  world  of  readers  cares  little  for 
biography  that  has  no  scandal  in  it;  and  men  pass 
by  simple  lives  to  read  about  Saint  Augustine's 
immorality,  Milton's  domestic  troubles,  and  Abulard's 
cragedy  of  love.  But  God  carries  His  work  on, 
though  His  workmen  may  be  forgotten,  and  the 
pen  which  won  an  immortality  by  copymg  the 
Church  Music  still  "works  miracles,  turning  bitter 
waters  into  sweetness,  every  day." 

*  The  Translator  does;  not  consider  himself  called  upon 
to  discuss  the  question  of  the  authorship.  In  whatever 
way  we  decide  it,  it  is  certain  that  we  owe  the  book  in  its 
present  form  to  Thomas  Haemmerlein. 


*ii  TRANSLATOR'S  PREFACE. 

Let  us  think  oun  elves  back  into  the  end  of 
the  fourteenth  century  and  the  beginning  of  the 
fifteenth,  and  with  the  map  of  Europe  open  before 
the  eye  of  the  mind,  look  in  upon  the  stormy 
scene. 

Here  are  the  French  and  English  flying  at  one 
another's  throats,  fighting  the  senseless  Hundred 
Years'  war.  In  Central  Europe,  Bohemia  is  in  wild 
revolt  to  avenge  the  death  of  Huss  and  Jerome  of 
Prague.  The  Western  Church  is  torn  by  schism. 
One  Pope  is  at  Rome,  another  at  Ravenna,  another 
in  France,  and  each  one  is  denouncing  his  brothers 
as  Antichrists;  while,  in  the  East,  Constantinople  is 
only  waiting  for  the  dreadful  day  when  the  long- 
watching  Crescent  shall  become  a  circle  round 
the  walls,  and  Mahomet  shall  vanquish  Christ  in 
Eastern  Europe,  as  he  has  already  vanquished  Him 
in  Africa  and  in  Arabia. 

There  is  a  wave  of  discontent  everywhere  rearing 
its  crest;  the  clergy  are  ill  in  their  lives,  the  laity 
are  careless.  Chaucer,  the  poet  of  the  well-to-do, 
may  pen  his  kindly  Prologue  and  smile  upon  the 
vagaries  of  friars  and  monks  and  sompnours ;  but 
there  are  deeper  tones  to  be  heard  from  the  Rectory 
at  Lutterworth,  where  the  Morning  Star  of  the 
Reformation  is  ending  his  dauntless  life  over  his 
translation  of  the  Bible  ;  and  from  the  Ploughman's 
rugged  text  stand  out  in  staitling  distinctness,  word- 


TRANSLATOR'S  PREFACE.  xiii 

pictures  of  an  England  just  remembering  that  it 
has  forgotten  God. 

But  there  was  quiet  here  and  there,  and  in 
Thomas  Kempis'  country  of  Holland  the  noise  of 
the  world  was  partly  dulled.  What  could  it  matter 
to  the  Haemmerlein  family  at  Kempen  what  the 
Popes  were  and  did?  It  was  enough  for  them  to 
mend  the- shoes  of  Kempen,  to  look  after  the  tiny 
scholars,  and  perhaps  to  hear  Tauler  the  Mystic 
preach. 

It  must  have  been  a  serious  home ;  for  Thomas's 
elder  brother,  John,  had  gone  away  when  quite 
a  boy  to  get  himself  an  education  among  the 
Brothers  of  Common  Life  at  Deventer,  a  community 
half-lay,  half-clerical,  founded  by  Gerard  Groot ;  and, 
so  far  as  we  know,  his  father  and  mother  never 
saw  the  lad  again.  The  writer  of  the  Church  Music 
was  as  yet  a  toddling  child ;  and  when  the  toddling 
child  grew  older,  what  must  he  do  but  follow  in 
John's  steps?  So  in  1393  Thomas  presents  himself 
in  Deventer,  asking  for  his  brother  John.  Here  at 
Deventer  he  learns  Lathi,  perhaps  Greek,  a  little 
mathematics,  and  a  smattering  of  what  they  called 
philosophy,  logic,  and  science;  but  he  learns  some- 
thing more — the  copying  of  manuscripts,  in  which 
he  soon  excels.  The  Bible  and  its  thoughts,  rever- 
ence for  people  in  authority,  simple  rules  for  a  life 
of  hard   work,   purity,   and   holiness, — these,   under 


tiv  TRANSLATOR'S  PREFACE. 

due  guidance,  he  also  studies  ;  for  the  world  was  not 
so  far  advanced  in  that  century  that  schoolmasters 
and  parents  could  afford  to  let  a  child  pick  up 
these  subjects  by  the  light  of  nature.  Then  we 
see  him,  as  we  should  expect,  ready  to  enter  the 
monastery  of  the  Brotherhood;  and  off  he  went  to 
Mount  St.  Agnes,  near  Zwolle.  But  not  till  14 14 
was  he  ordained  a  priest;  he  was  in  no  hurry  to 
take  a  step  which  he  regarded  as  an  important 
one.  His  quiet  life  was  spent  in  the  service  of 
the  busy  monastery  ;  he  taught  the  young,  copied 
MSS.,  dreamed  wonderful  dreams,  and  wrote  book 
after  book. 

What  are  the  words  under  his  picture? 

"  IN    OMNIBUS   REQUIEM   QU^SIVI,  SED   NON    INVENI  NISI   IN 
HOEXKENS   ENDE    BOEXKENS." 

"I    have  sought  everywhere  for  peace,  but  I  have  found  it 
not  save  in  a  little  nook  and  in  a  little  book." 

From  this  retreat,  except  for  one  year  of  per- 
secution, he  never  w^ent,  and  it  was  in  his  cell  that 
the  Imitation  was  copied  and  written  out.  He 
died  at  last  in  147 1,  at  the  age  of  ninety-seven, 
"  having  fulfilled  in  very  deed  and  verifying  in 
himself  what  he  recommended  in  his  discourses 
should  be  done." 

To  understand  the  teaching  of  this  "last  of  the 
Mystics"   we   must    read    the    lives    of  Tauler    and 


TRANSLATOR'S  PREFACE.  xv 

Ruysbroeck;  but  it  is  quite  possible  in  a  few  lines 
to  show  what  is  the  leading  thought  of  the  Musica 
Ecdesiastica, 

Mysticism  exists  in  every  century  and  in  every 
Church,  and,  stated  in  a  word,  means  this  :  "  Works 
in  themselves  are  nothing ;  personal  communion  with 
God  is  everything."  Eckhard,  Suso,  and  Tauler 
taught  that  the  first  step  towards  perfection  is  a 
purification  of  the  soul  from  sin ;  and,  when  this  is 
done,  there  follows  a  complete  identification  of  the 
soul  with  God. 

It  is  quite  a  mistake  to  think  that  the  continual 
repetition  of  this  thought  m  the  Church  Music  is 
merely  due  to  the  wild  transports  of  the  monastic 
cell;  the  man  who  wrote  that  the  soul  might  even 
on  earth  become  one  with  God,  meant  it — and 
believed  it. 

Man  is  God  in  potentiality,  and  may  by  com- 
munion with  God  regain  his  first  happy  state.  Works 
:ire  useless,  ceremonies  of  little  avail,  charity  but 
cold,  if  this  communion  with  God  be  wanting. 
Thus  it  is  that  the  writer  of  Church  Music  says 
little  about  the  ethics  of  Christianity;  he  is  the 
St.  John  of  devotional  literature ;  and  he  feels  himself 
as  close  to  Jesus  as  if  he  had  once  walked  with  Him 
in  the  cornfields,  stood  beside  the  ignominious  cross, 
and  leaned  upon  His  breast. 

It   is  precisely  this  omission  of  his  which  brings 


xvi  TRANSLATOR'S  PREFACE. 

down  upon  the  book  the  curious  condemnation  of 
Dean  Mihnan,  and  which  wins  for  it  the  panegyric 
of  George  Eliot.  It  is  a  record  of  hidden  spiritual 
struggle,  and  in  so  far  as  it  deals  with  the  soul  and 
God  alone,  it  is  separated  from  all  creeds.  Resting 
on  them,  it  is  above  them. 

Now'  it  is  well  known  to  students  that  the  Church 
Music,  commonly  called  The  Imitation  of  Christ 
(though  this  title  is  a  complete  misnomer),  was 
written,  not  in  simple  prose,  but  in  a  rhythm  more 
or  less  exact.  -Dr.  Hirsche  of  Hamburg,  who  has 
spent  many  years  upon  a  study  of  the  text,  has 
once  more  brought  this  fact  before  the  world.  I 
say  "once  more,"  because  even  in  Kempis'  lifetime 
people  knew  that  the  book  was  called  Miisica  Eccle- 
siastica,  and  that  it  was  written  "  metrice,"  or  in 
rhythm ;  but  succeeding  centuries  disregarded  the 
melody  of  the  Latin  and  the  evident  intention  of  the 
writer  that  the  chapters  should  be  learnt  by  heart 
and  chanted  or  recited. 

Very  often  the  lines  rhyme ;  but  this  appears  to 
be  more  the  result  of  the  Latin  inflexions  than  of 
any  fixed  intention.  At  any  rate  this  rhyming  can 
hardly  be  reproduced  in  English. 

It  has  been  my  aim  to  take  full  advantage  of 
this  rhythmical  arrangement,  and  to  give  to  the 
public  a  copy  of  the  Church  Music  which  shall,  as 
far    as    my    English    can   catch    the    melody    of   the 


TRANSLATOR'S  PREFACE.  xvii 

semi-barbarous  Latin,  correspond  with  the  original. 
But  I  do  not  pretend  that  the  translation  is  merci- 
lessly literal. 

Long  words,  stereotyped  phrases,  and  theological 
terms  which  carry  no  fixed  meaning  to  the  reader, 
have  been  discarded  in  favour  of  simple  English. 
But  I  have  generally  made  it  clear  in  a  foot-note 
whenever  I  lay  violent  hands  upon  a  time-honoured 
expression. 

The  order  of  the  books  has  been  altered.  They 
are  given  as  Thomas  Kempis  left  them.  Nobody 
would  think  of  putting  the  book  on  the  Communion 
last,  if  he  considered  for  a  moment  the  Mystic  teach- 
ing. "The  Warnings  Useful  to  a  Spiritual  Life" 
(Book  L),  "  The  Warnings  to  draw  us  to  the  Inward 
Life"  (Book  II.),  and  "  A  Pious  Encouragement 
to  the  Holy  Communion "  (Book  III.),  lead  up 
to  the  dramatic  conversations  between  God  and  the 
faithful  soul — "  The  Book  of  Inward  Consolation  " 
(Book  IV.) 

And,  lastly,  no  passage  has  been  smoothed  over, 
toned  down,  or  omitted,  merely  to  suit  the  particulaj 
tenets  of  any  school  in  the  Christian  Church. 

Of  the  144 1  Codex,  which  is  the  basis  of  Dr. 
Hirsche's  edition  and  of  this  translation,  Bonet- 
Maury  says :  "  Quum  igitur  teutonic!  et  nederlandici 
codices  nobis  antiquiores  esse  videantur,  omnes 
de.mum   supereminet  codex   ille,  qui   in   burgundica 


xviii  TRANSLATOR'S  PREFACE. 

Bruxellensi  bibliotheca  nunc  reperitur.  .  .  .  Nobis, 
ex  omnibus  indiciis,  constare  videtur  in  Antverpiensi 
codice  certissimum  integerrimumque  existere  textum." 
And  he  adds  that  if  you  arrange  the  hnes  as  they  are 
marked  in  this  Codex  you  will  be  astonished  at  the 
melody,  rhythm,  and  rhyme,  as  if  the  writer  had 
meant  it  to  be  sung  in  plain-song.  And  he  compares 
the  form  of  the  book  with  that  of  the  Psalms  and 
Proverbs. 

I  may  ask  any  of  my  readers  who  doubt  this  to 
refer  to  Hirsche's  "Prolegomena  zu  einer  neuen 
Ausgabe  der  Imitatio  Christi." 

If  the  work  is  in  any  way  rescued  from  the  mis- 
understandings of  many  generations,  my  aim  will 
have  been  accomplished.  The  thinking  world  has  for 
ages  given  its  imprimatur  to  the  volume  which  began 
its  world-wide  journey  from  the  cell  in  Mount  St. 
Agnes.  From  that  hill-side  still  rings  out  the  Mystic's 
voice : — 

••  I  will  hear  what  the  Lord  God  may  say  in  me. 
Blest  is  the  soul  that  hears  its  Lord's  voice  speaking 

within  it, 
And  takes  the  word  of  comfort  from  His  lips. 
Blest  are  the  ears  that  catch  the  throbbing  whisper  of 

the  Lord, 
And  turn  not  to  the  buzzings  of  the  passing  world; 
That  listen  not  to  voices  from  without, 
But  to  the  truth  that  teaches  from  within. 
Blest  are  the  eyes 
That,  shut  to  outer  things, 


TRANSLATOR'S  PREFACE.  xix 

Are  busied  with  the  inner  life. 
Blest  are  they  who  penetrate  within, 
And  more  and  more  by  daily  use 
Strive  to  prepare  themselves 
To  take  the  heavenly  mysteries. 
And  blest  are  they  who  try  to  give  their  time  to  God, 
And  shake  them  free  from  all  the  burden  of  the  world. 
*♦**•• 

So,  all  is  vanity, 

Save  loving  God  and  serving  Him  alone,** 


BOOK    I. 


CONTENTS  OF  BOOK  I. 


way 


CHAP. 

1.  Of  Imitating  Christ  and  Scorning-  all  the  World's  V 

2.  Humble  Thoughts  of  Self    .... 

3.  Truth's  Teaching , 

4.  Prudence  in  what  we  have  to  do         .        , 

5.  Reading  Holy  Writ 

6.  Unbridled  Longings 

7.  Flight  from  Vain  Hopes  and  Boastful  Pride 

8.  Beware  of  being  Too  Familiar     . 

9.  Obedience  and  Subjection    .... 

10.  Shunning  Excess  in  Talk     .... 

11.  How  to  gain  Peace  and  Earnestness  upon  ou 

12.  "The  Uses  of  Adversity  "    .... 

13.  Meeting  Temptations 

14.  Shun  passing  a  Rash  Sentence  upon  Men 

15.  Deeds  done  in  Charity  .... 

16.  Bearing  with  the  Weaknesses  of  Others    . 

17.  Life  in  the  Monastery  .... 

18.  Examples  set  us  by  the  Holy  Fathers 

19.  The  Duties  of  a  Good  Man  in  a  Brotherhood 

20.  Love  of  Solitude  and  Silence 

21.  Heart-Sorrow 

22.  Thoughts  on  the  Misery  of  Man  .        .        . 

23.  Musing  on  Death 

24.  The  Judgment  and  the  Punishment  of  Sin 

25.  A  Burning  Wish  to  Better  all  our  Lives    . 


PAGE 
3 
S 
7 


Here  begm  the  "  Warnings  Useful  to  a  Spiritual  LifeT* 

•  This  in  the  MS.  comes  in  this  place,  not  before  the  list  of  chapters. 


CHAPTER  I. 

Of  Imitating  Christ  and  Scorning  all  the  World's 

Vanities. 

Jan.  t.  "  X  T  E  that  followeth  after  Me  walks  not  in  the  darkness;" 
•'-  J-      Thus  saith  the  Lord. 
These  are  Christ's  words,  and  by  them  we  are  told 
How  far  to  imitate  His  life  and  ways, 
If  we  would  be  truly  filled  with  light, 
And  from  all  blindness  of  our  hearts  be  set  at  liberty. 
Therefore  our  study  above  all  must  be 
Upon  the  life  of  Jesus  Christ  to  ponder. 

His  teaching  passes  all  the  teaching  of  the  saints, 
And  he  who  has  the  spirit  of  Christ 
Would  find  the  manna  hidden  there. 
But  it  is  thus,  that  many  a  man, 
Hearing  the  Gospel  ever  and  again. 
Feels  for  it  little  longing, 
Because  the  spirit  of  Christ  is  none  of  his, 
Yet  he  who  would  in  all  their  fulness 
Taste  and  know  the  words  of  Christ, 
Must    study   to    make   all    his    life   like    in    its  beauty 
unto  His. 


4  OF  IMITATING   CHRIST. 

II. 

What  boots  it  deeply  of  the  Holy  Three  to  talk, 
If,  lacking  humbleness,  you  grieve  that  Holy  Three? 
Deep  words  make  no  man  just  and  holy, 
But  lives  of  virtue  make  men  dear  to  God. 
Far  rather  had  I  feel  a  sorrow  for  my  sin, 
Than  know  the  definition  of  the  feeling  ; 
For  if  in   the   mere  letter*  you  should  know  the  Bible 

through. 
And  all  the  sayings  of  the  wise. 
What — without  love  of  God,  without  His  gracious  touch  f 

— would  all  be  worth  to  you  ? 

Jan.  a.      *'  Vanity  of  vanities,  and  all  is  vanity," 
Save  loving  God  and  serving  Him  alone. 
T/iat  is  the  best  philosophy^ 
To  scorn  the  world  and  strive  to  gain  the  kingdom  in  the 

skies. 
Therefore  it  is  but  vanity  to  seek  the  riches  that  will  fail, 
And  to  build  hopes  on  them. 
It  is  but  vanity  to  look  for  offices  of  state. 
It  is  but  vanity  to  raise  oneself  on  high. 
It  is  but  vanity  to  follow  longings  of  the  flesh, 
Panting  for  what  must  bring  us  heavy  punishment  in  days 

to  be. 
It  is  but  vanity  to  wish  for  life  that  shall  be  long, 
And  care  but  little  for  its  being  good. 
It  is  but  vanity  to  think  alone  upon  the  life  we  lead, 
And  not  look  forward  to  the  things  which  are  to  come. 
It  is  but  vanity  to  love  what  with  all  speed  is  passing  by, 
And  not  to  hasten  there  where  joys  eternal  dwell. 

Jau.  3.      Bethink  you  often  of  the  saying, 

**  The  eye  is  never  satisfied  with  what  it  glances  at, 
*  Exterius.  f  Gratia. 


HUMBLE   THOUGHTS  OF  SELF.  5 

The  ear  is  never  filled  with  what  it  hears," 

And  try  to  wean  your  heart  from  loving  what  you  see, 

And  turn  to  what  you  cannot  see ; 

For  they  who  follow  where  the  senses  lead,  will  spoil  the 

conscience, 
And  lose  the  kindly  touch*  of  God. 

CHAPTER  II. 

Humble  Thoughts  of  Self, 

fan.  4.     A   LL  men  by  nature  dearly  love  to  know, 

^^     But   knowledge   without  fear   of  God — what   is   it 

worth  ? 
Better  indeed  a  humble  peasant,  fearing  God, 
Than  the  proud  thinker  who  neglects  himself  in  musing 

on  the  courses  of  the  stars. 
He  that  well  knows  himself  is  cheap  in  his  own  sight, 
And  praise  from  man  delights  him  not ; 
For  if  1  knew  all  that  is  in  the  world. 
And  yet  were  not  in  charity  with  men. 
What  would  it  profit  me  before  my  God  ? 
He  is  to  judge  me  from  my  actions  here. 

Rest,  rest  from  this  excessive  longing ; 
In  it  you  will  but  find  distraction  and  deceit. 
Gladly  the  men  of  knowledge  would  seem  wise, 
Gladly  be  talked  of  as  "  the  learned ;" 
But  there  are  many  things 
Of  little  or  no  profit  to  the  souL 
Unwise  indeed  is  he 
Who  turns  his  mind  to  aught 
But  that  which  serves  the  safety  of  his  8ouL 

*  Gratia. 


6  HUMBLE   THOUGHTS  OF  SELF, 

Much  talk  contents  it  not, 

But  a  good  life  will  cool  the  burning  of  the  mind ; 

And  a  pure  conscience 

Brings  us  with  confidence  before  our  God. 

The  more  you  know,  the  better  that  you  know  it, 

The  sterner  will  the  judgment  be,  unless  your  life  be  holy. 

Then   be   not  raised   on   high  in    pride  for  any  skill    or 

knowledge  of  your  own, 
But  rather  fear  for  what  has  been  entrusted  to  you. 

II. 

If  you  think  you  know  much  and  comprehend  things 
well. 
Reflect  that  there  is  much  you  do  not  know. 
Be  not  high-minded, 
But  confess  your  ignorance. 
Why  would  you  put  yourself  before  another? 
Many  may  be  found  more  skilled  than  you, 
Many  more  learned  in  the  law  ; 

But  if  you  would  learn  something  that  will  profit  you, 
Love  to  be  all  2i7ik?iow?t,  and  to  be  held  as  JiotJmig, 

The  deepest  lesson  for  a  man  to  learn  is  this,  and  the 
most  gainful  too : 
Truly  to  know — ay  and  to  scorn  himself. 
Great  wisdom  is  it,  and  it  makes  a  man  far  better, 
To  put  no  price  upon  himself, 

And  to  think  highly  of  his  neighbour  with  a  kindly  mind. 
For  if  you  saw  another  sin  some  open  sin, 
Or  do  some  grievous  deed, 
Think  not  the  better  of  yourself  for  that. 
How  long  zTiwyou  stand  straight?    You  cannot  tell. 
We  all  are  frail ; 
But  tnis  must  be  your  thought— 
•*None  is  more  frail  than  I." 


JlWTirS  TEACHING,  7 

CHAPTER  III. 
TrutJis  Teaching. 
Jan.e.   TT  APPY  the  man  taught  by  the  truth  itself; 

A  J.    Not  by  the  shapes  and  sounds  that  pass  across  his  life, 

But  by  the  very  truth. 

Our  thoughts  and  senses  often  lead  us  wrong ; 

They  see  one  side  alone. 

What  is  the  use  of  great  disputes  on  what   is  hidden 

and  obscure  ? 
We  shall  not  in  the  judgment  day  be  judged  because  we 

know  them  not. 
But  it  is  great  unwisdom  that  we  should  neglect  the  gainful 

and  the  needful  things, 
And  turn  our  willing  thoughts  to  what  is  strange  and  hurtful 
Eyes  we  have,  and  do  not  see. 
Why  should  we  care  about  scholastic  terms  ?  * 

Jan.  7.      The  man  to  whom  the  Word  Eternal  speaks 
Is  loosened  from  the  bonds  of  many  theories; 
For  from  one  Word  come  all  things, 
And  all  things  speak — one  Word. 
This  Word  is  the  beginning. 
It  also  speaks  to  us. 

Without  this  Word,  no  one  can  judge  or  think  aright; 
But  he  to  whom  all  things  are  One, 
And  who  to  One  brings  all  his  questions,! 
And  in  One  sees  all  his  answers, 
Steadfast-hearted  will  he  be, 
And  rest  at  peace  in  God. 

O  God  of  truth, 
Make  me  one  with  Thee  in  eternal  love. 

*  De  generibus  et  speciebus. 

f  Et  omnia  ad  unum  trahit,  et  omnia  in  uno  videt. 


8  TRUTH'S   TEACHING, 

Oft  am  I  weary,  reading,  listening, 

But  all  I  wish  and  long  for  is  in  Thee. 

Then  silent  be  all  teachers,  hushed  be  all  creation  at  the 

sight  of  Thee : 
Speak  Thou  to  me,  alone. 

11. 
Jan.  8.      The  more  a  man  is  one  within  himself,  and  simple  in 

his  inner  life. 
The  deeper  and  the  more  he  understands — ^yet  without  toil. 
For  down  from  heaven  there  comes  to  him  the  light  that 

brings  intelligence. 
A  spirit  simple,  pure,  and  firm,  is  never  wasted  in  a  multitude 

of  business. 
Because  its  business  is  in  all  to  honour  God. 
It  strives  to  be  at  rest  within  itself  from  all  self-seeking 

thoughts. 
Who  troubles  you  ?  who  hinders  you  ? 
Naught  but  your  heart's  affection — yet  unkilled. 
The  good  and  pious  soul  first  maps  out  in  his  heart 
His  business  in  the  world. 
Nor  does  his  work  e'er  draw  him  off  into  the  longings  of  a 

wicked  mind. 
He  bends  it  all  to  listen  to  his  reason, — 
Reason,  the  holy  witness  of  his  life. 
Who  fights  a  braver  fight 

Than  he  who  strives  to  win  a  battle  o'er  himself? 
This,  this  should  be  our  ceaseless  work, 
To  crush  the  enemy  within  ourselves, — 
Daily  to  get  a  braver  hold  on  him, 
And  win  some  ground  upon  the  better  path. 

III. 
Jan.  9.      All  our  ideal  life  upon  the  earth 

Has  something  unideal  that  clings  to  it, 


TRUTHS   TEACHING.  9 

And  no  deep  thoughts  of  ours  are  free  from  some  dark  mists. 

The  humble  knowledge  of  yourself 

Will  be  a  surer  road  to  God 

Than  a  deep  searching  into  knowledge  of  the  world. 

Yet  knowledge  is  not  to  be  blamed, 

Nor  any  simple  grasping  of  a  thing. 

Nay,  in  itself  considered,  it  is  good, 

And  is  of  God  ordained ; 

But  a  good  conscience  and  a  virtuous  life  are  ever  put 

before  it. 
Still,  because  many  rather  strive  to  know 
And  not  to  live  in  holiness, 
They  often  err, 
And  bring  forth  little  fruit,  if  any  at  all. 

O,  if  they  used  the  care  they  spend  upon  their  questions, 
In  rooting  out  their  vices  and  in  sowing  seeds  of  virtue, 
There  would  not  be  such  scandals  and  such  evils  in  the 

world. 
Such  careless  ways  within  the  cloister  walls. 

But,  when  the  day  of  judgment  comes,  we  shall  be  asked 
What  we  have  done, — and  not  what  we  have  read ; 
How  holy  were  our  lives, — and  not  how  fine  our  words. 

Tell  me. 
Where  now  may  all  those  lords  and  masters  be  whom  you 

knew  well 
While  on  the  earth  they  lived. 
And  while  they  flourished  in  their  learning? 
Their  prebends  others  hold; 
1  cannot  tell  if  they  think  once  of  them. 
In  life  it  seemed  that  they  were  something  great, 
And  now  none  speaks  of  them. 
How  fast,  how  fast  the  glory  of  the  world  flits  by. 


lo    PRUDENCE  IN  WHAT  WE  HAVE  TO  DO. 

I  would  their  lives  had  balanced  with  their  knowledge ; 
Then  good  had  been  their  studies  and  their  books. 
How  many  perish  by  vain  learning  in  the  world, 
That  care  too  little  for  the  service  of  their  God. 
They  vanish  into  shadows,  while  they  meditate,-^ 
Because   they  make   their  choice   for  greatness,  not    for 

lowliness  of  mind. 
Truly  great  is  he, 
Who  has  great  charity. 
Truly  great  is  he, 
Who  in  himself  is  small, 
And  holds  as  naught  all  heights  of  honour. 
Truly  wise  is  he. 

Who  deems  all  earthly  things  as  dung, 
That  he  may  win  the  prize  of  Christ. 
Truly  learned  too  is  he, 
Who  does  God's  will, 
Letting  his  own  will  go. 

CHAPTER  IV. 

Prudence  in  what  we  have  to  do. 

fan.  11   TT7E  must  not  credit  every  word  and  every  rising  thought, 
V  V       3ut  with  care   and   patience   we   must  weigh   a 
matter  as  it  is  with  God. 
Oh,  (it  is  sad)  more  readily  we  speak,  more  readily  believe, 
111  of  another  rather  than  good ; 
So  weak  are  we. 

But  good  men  do  not  lightly  credit  every  teller  of  a  tale, 
Because  they  know  that  human  weakness  is  so  prone  to  ill, 
And  apt  enough  to  stumble  through  the  tongue. 

II. 

Great  wisdom  is  it 
Not  to  run  headlong  on  in  what  we  have  to  do, 


fan,  I  a.   T 


READING  HOLY  WRIT.  ii 

Nor  to  stand  obstinately  fixed  in  our  decisions. 

It  is  a  part  of  wisdom,  too,  not  to  believe  any  and  every 

word  of  man, 
Nor  soon  to  pour  into  another's  ear  what  we  have  heard 

or  credited. 
Take  counsel  with  the  wise,  with  those  whom  conscience 

rules. 
And  seek  instruction  from  a  better  man  than  you, 
Rather  than  follow  up  your  own  discoveries. 

The  good  life  makes  man  wise,  as  God  would  have  him 

wise, 
Cunning  in  much. 
The  humbler  one  is  in  himself,  and  the  more  subject  unto 

God, 
The  wiser  will  he  be  in  all,  the  more  at  peace. 


CHAPTER  V. 

Reading  Holy  IVrit, 

N  Holy  Writ  we  must  seek  truth. 
Not  eloquence ; 
And  in  the  spirit  in  which  all  holy  writing  was  once  made, 
In  that  must  it  be  read. 
Use  we  should  look  for  there, 
Not  subtle  talk. 

II. 
We  should  be  just  as  glad  to  read  simple  and  pious 
books, 
As  deep  ones  and  profound. 

Let  it  not  trouble  you  whether  the  writer  be  of  weight  or  no, 
Whether  his  name  be  great  or  small, 


12  UNBRIDLED   LONGINGS. 

But  let  the  love  of  simple  truth  draw  you  to  read  your  book. 

You  must  not  ask  who  said  it, 

But  what  is  said — attend  to  that. 

God's  truth  remains  for  ever  though  men  pass  away, 

And,  without  caring  for  the  person  of  the  writer, 

God  speaks  to  us  in  many  ways. 

III. 

Jan.  13.      Often  in  reading  Holy  Writ  curious  thoughts  obstrucl 
our  path ; 
We  wish  to  understand  and  argue,  where  we  should  pass  by 
If  you  would  drink  a  profitable  draught, 
Read  with  humility, 
With  simpleness  and  faith, 
And  never  long  to  gain  the  name  of  "  wise.'* 
Ask  your  questions  freely, 

And  hear  the  words  of  holy  men — not  answering  them 
And  be  not  grieved  by  parables  from  older  men ; 
Not  without  reason  are  they  put  before  you. 


CHAPTER  VI. 

Unbridled  Longings, 

JaM.n.  T  ^  THEN  we  desire  a  thing  in  an  unbridled  way, 
V  V       We  are  at  once  unrestful  in  ourselves. 
The  proud  and  covetous  are  never  still ; 
The  poor  and  lowly-minded  spend  their  days 
In  peace  that  never  fails. 

II. 

The  man  who  is  not  yet  quite  dead  within  himself 
Is  quickly  tried : 
In  little  worthless  things  he  is  defeated. 


FLIGHT  FROM   VAIN  HOPES.  13 

He  that  is  weak  in  spirit,  and  in  a  way  slave  to  the  flesh, 

leaning  to  things  of  sense, 
Can  hardly  steal  himself  away  from  earthly  longings, 
And  when  he  does  he  is  but  sad, 
Easily  angered  if  a  man  withstands  him. 
Yet  if  he  gain  his  end, 
At  once  his  conscience  rises  to  accuse  him  ; 
He  is  cast  down  because  he  followed  where  his  passions  led, 
Passions  that  aid  him  not  to  gain  the  longed-for  rest. 

III. 

So  by  resisting  passion, 
Not  by  bowing  to  it  like  a  slave, 
The  true  heart's  peace  is  found. 

Therefore  peace  has  no  being  in  the  heart  of  carnal  man, 
Given  up  to  earthly  things, 
But  in  the  burning  spiritual  soul. 


CHAPTER  VII. 

Flight  from   Vain  Hopes  and  Boastful  Pride. 

«•  T  7AIN  is  he 

V       Who  puts  his  trust  in  man  or  in  created  things. 
Blush  not  to  serve  your  neighbour  for  the  love  of  Christ, 
Nor  blush  at  seeming  needy  in  this  world  of  time. 

You  must  not  stand  upon  yourself, 
But  rest  your  hope  in  God. 
Do  what  you  can, 
And  God  will  help  you  if  your  will  be  good. 

You  must  not  trust  in  knowledge  of  your  own, 
Or  to  the  cleverness  of  any  man  that  lives, 


14  FLIGHT  FROM  VAIN  HOPES. 

But  rather  in  the  gracious  touch*  of  God, 
Who  helps  the  lowly  and  brings  down  to  lowliness  them 
that  count  upon  themselves. 


II. 

Boast  not  in  riches  if  you  have  them, 
Nor  in  your  friends  that  they  are  high  in  power  ; 
But  boast  in  God,  Who  gives  you  all, 
And  longs  to  give  you,  with  all  other  things — Himself. 

Pride  not  yourself  on  height  or  beauty, 
Spoilt  and  made  ugly  by  a  touch  of  sickness. 

Be  not  so  glad  about  your  cleverness  or  wit, 
Lest  you  displease  your  God, 
To  Whom  your  natural  goodness  all  belongs. 

fan.  16.      Think  not  yourself  a  better  man  than  others, 

Lest  you  be  thought  (may  be)  a  worse  one  in  God's  sigfiL 
He  knows  what  lies  in  man. 

And  be  not  proud  ot  your  good  works; 
God's  judgments  differ  far  from  men's  ; 
And,  when  men  smile,  He  often  frowns. 
If  you  have  any  good  in  you 
Believe  still  better  things  of  other  men. 
This  is  the  way  to  keep  your  lowly  heart. 
It  hurts  you  not  to  place  yourself  behind  all  other  men. 
But  it  does  harm  you  sorely 
To  push  yourself  even  in  front  of  one. 
Peace  lives  ever  with  the  lowly ; 
But  in  the  proud  man's  heart, 
Envy,  and  constant  wrath. 

*  Gratia. 


OBEDIENCE  AND  SUBJECTION,  15 

CHAPTER  VIII. 

Beware  of  being  Too  Familiar, 

»•  "   \7"0U  must  not  take  the  covering  from  your  heart   for 
Jl  every  one, 

But  tell  your  case  unto  the  wise  God-fearing  man. 
Only  now  and  then  be  with  the  young  or  with  the  people 

of  the  outer  world. 
When  with  the  rich,  refuse  to  flatter  them, 
And  do  not  hurry  to  appear  before  the  faces  of  the  great. 
Make  to  you  friends  of  the  simple  and  the  lowly. 
The  pious  and  obedient  folk, 

And  talk  of  what  will  build  the  palace  of  the  soul. 
For  women — be  not  intimate  with  any, 
But  commend  all  good  women  to  your  God. 

II. 
Only  with  God  and  with  His  angels  long  to  be  intimate, 
And  shun  man's  notice. 
Kind  you  must  be  towards  all, 
But  intimacy  is  not  good. 
Often  we  see 

How  a  great  name  will  make  some  unknown  person  glitter, 
And  yet  his  actual  presence  throws  a  shadow  on  the  light 
For  them  that  look  on  him. 

Sometimes  we  think  to  please  another  by  our  company. 
But  we  displease  him  by  the  unholy  character  he  sees  in  us. 

CHAPTER  IX. 
Obedience  and  Subjection. 

fa*.  tS.  ^URELY  it  is  a  gi-eat  thing  to  stand  and  live  obedient 
O     Under  superiors, 
And  not  to  te  a  law  unto  oneself. 


lb  OBEDIENCE  AND  SUBJECTION. 

Far  safer  standing  in  a  lowly  place 
Than  in  a  prelacy. 

Many  there  are  that  live  obedient  lives;  they  must  do 
so — they  love  it  not. 
They  meet  their  punishment ;  they  murmur  over  all, 
And  never  will  they  get  a  soul  at  liberty, 
Till  for  God's  sake  they  bow  themselves  in  lowliness  with 

all  their  hearts. 
You  may  run  here,  you  may  run  there. 
And  you  will  find  no  rest  save  in  a  lowly  humbleness 
Beneath  the  rule  of  him  that  is  set  over  you ; 
And  dreams  of  place  and  power  and  change  of  station 
Hi.ve  been  false  guides  to  more  than  one. 

II. 
True,  everyone  would  like  to  act  according  to  his  will, 
And  rather  turns  to  those  who  think  with  him. 
But  if  God  be  in  our  midst, 

Now  and   again  we  must  give  up  our  wills  to  win  the' 
charms  of  peace. 

Who  is  so  wise 
That  he  can  know  the  universe  in  all  its  fulness  ? 
Then  listen  readily  unto  another's  thought, 
Trust  not  too  deeply  in  your  own. 

Though  your  own  wish  be  good. 
Yet  if  for  God's  sake  you  will  lay  it  down 
To  follow  in  another's  steps, 
You  will  get  greater  good  from  that. 
I  have  been  often  told, 
"  Safer  to  hear  than  to  advise, 
Safer  to  listen." 

Ay,  it  may  happen,  too, 
That  each  man's  wishes  may  be  good  enough ; 


SHUNNING  EXCESS  IN  TALK,  17 

But  to  refuse  to  listen  to  another, 
When  reason  or  the  case  demands  it, 
Is  the  mark  of  wilfulness  and  pride. 


CHAPTER  X. 

Shunning  Excess  in   Talk. 

Ian.  19.     A  S  far  as  may  be,  shun  the  noisy  throngs  of  men, 

.^Jk.    For  talk  about  the  doings  of  the  present  world  hinders 

you  much, 
Simple  though  the  motive  be. 

For  we  are  spotted  soon  by  vanity,  and  soon  enslaved. 
O  that  1  had  oftener  held  my  peace 
And  been  away  from  men. 


II. 

But  why  are  we  so  glad  to  talk  and  take  our  turns  to 

prattle, 
When  so  rarely  we  get  back  to  the   stronghold  of  our 

silence 
With  an  unwounded  conscience  ? 
We  are  so  glad  to  talk 

Because  we  look  for  comfort  each  from  one  another's  words. 
Because  we  long  to  ease  the  heart  weighed  down  by  many 

a  fancy, 
And  we  are  very  prone  to  speak  of  what  we  love  and  long  for, 
Or  of  all  the  things  we  think  are  going  against  us. 
But,  sad  to  say. 

Our  talk  is  often  empty,  often  vain. 
This  comfort  from  without 

Is  no  small  enemy  to  that  from  God  which  speaks  to  us 
within. 

a 


»8  HOW  TO  GAIN  PEACE, 

III. 

So  we  must  watch  and  pray, 
For  fear  our  days  go  idly  by. 
If  you  may  talk  and  it  be  best  for  you, 
Talk  and  build  up  the  soul  ; 
But  evil  habit,  and  carelessness  about  our  path, 
Make  us  neglect  the  doorway  of  the  mouth. 
Yet  holy  communing  about  the  things  of  God  leads  us  no 

little  way  along  the  spiritual  road, 
And  most  of  all  when  man  meets  man 
Like  to  himself  in  heart  and  mind,  like  to  himself — in  God, 


CHAPTER  XI. 

How  to  gain  Peace  and  Earnestness  upon  our  Way, 

Jan.  20.  T  T  7  E  might  have  peace,  great  peace, 

VV       If  we  would  not  load  ourselves  with  others'  words 
and  works. 
And  with  what  concerns  us  not. 
How  can  he  be  long  at  rest 
Who  meddles  in  another's  cares, 
And  looks  for  matters  out  of  his  own  path. 
And  only  now  and  then  gathers  his  thoughts  within  him  ? 

Blest  are  the  simple-minded ; 
Peace  in  abundance  shall  be  theirs. 

Why  were  certain  of  the  saints  so  good  in  life,  so  deep 

in  thought  ? 
Because  they  tried  to  make  themselves  as  dead  to  all  the 

longings  of  the  world, 
And  thus  with  all  the  marrow  of  their  hearts  they  clave  to 

God, 
And  could  find  time  to  muse  upon  themselves. 


HOW  TO   GAIN  PEACE.  19 

Imn.  «       We  are  too  busy  with  the  sufferings  of  our  lives  ; 
We  are  too  careful  of  the  transitory  world  ; 
We  rarely  utterly  defeat  one  sin  ; 
We  do  not  burn  to  hurry  forward  on  our  daily  road  ; 
So  we  stay,  lukewarm — or  else,  cold. 

If  we  were  wholly  dead  unto  ourselves, 
And  if  our  inner  life  were  less  enmeshed, 
We  then  could  taste  the  gifts  of  God, 
And  catch  some  glimpses  of  the  sight  of  heaven. 

Our  whole,  our  greatest  hindrance,  this. 
We  are  not  free  from  passions  and  from  lusts, 
Nor  do  we  try  to  enter  on  the  footsteps  of  the  saints. 
For  when  a  little  trouble  faces  us 
We  are  too  soon  cast  dovvn^ 
And  turn  for  comfort  to  our  fellow-men. 


IL 

/««.  n.      But  if  we  strove  to  stand  in  battle  line  like  soldiers  true, 
Above  us  we  should  see  God's  help  descending  from  the 

sky. 
Ready  is  He  to  help  all  those  that  fight, 
And  build  their  hopes  upon  His  kindliness. 
He  7nakes  for  us  chances  to  fight — that  we  may  win. 

If  we  but  mark  our  path  by  all  the  outward  rules  we  keep, 
Soon  will  our  devotion  find  its  goal. 
But  let  us  "  lay  the  axe  unto  the  root,** 
To  purge  ourselves  from  passion,  and  to  gain  the  treasure 
of  a  mind  at  peace. 

If  every  year  we  would  root  out  one  fault, 
Soon  we  should  be  perfect  men. 
But  often  it  is  just  the  opposite.    We  find 


TO  ''THE    USES  OF  ADVERSITYr 

That  we  were  better,  purer  men  when  we  set  out  towards 

God, 
Than  when  for  many  a  year  we  had  prolessed  our  love. 

Our  steps   should   daily  further    go,   our  love  should 
brighter  burn ; 
But  now  we  think  it  a  great  thing 
If  any  one  can  keep  a  spark  of  the  first  fire. 

If  at  the  first  we  would  but  be  a  little  hard  upon  our  sins, 
Then  we  could  master  everything  in  after  days 
With  ease  and  cheerfulness  of  heart. 
Hard  is  it  to  throw  off  our  custom's  chain, 
And  harder  still  to  go  against  our  wishes. 
Yet  if  you  vanquish  not  the  slight  and  little  sins, 
When  will  you  overcome  the  greater  ones  ? 
Unlearn  the  evil  habit, 
Stand  up  against  your  bent  at  first, 
Lest  the  little  greater  grow,  and  make  things  harder  for 

you  still. 
I  fancy  you  would  be  more  eager  on  your  heavenly  path, 
Did  you  but  think  what  rest  to  your  own  life 
What  joy  to  others  you  would  bring 
By  a  firm  hold  upon  yourself. 


CHAPTER  XII. 

"  The  Uses  of  Adversity.** 

tan.  »3-  T  T  SEFUL  it  is  for  man  sometimes  to  meet  trouble  and 
>^  care  opposing  him, 

Calling  him  back  to  his  own  heart, 
That  he  may  know  himself  a  stranger  in  the  land, 
That  he  may  place  no  hope  in  aught  upon  the  earth. 


MEETING   TEMPTATIONS.  2) 

Useful  it  is  for  man  to  suffer  contradiction 
(Though  he  does  well,  means  well), 
When  men  think  ill  of  him,  or  know  but  half  the  truth. 
These  are  the  guides  that  lead  to  lowliness, 
That  shield  him  from  vainglory ; 
For  then,  when  outwardly  men  hold  us  cheap, 
When  they  will  hear  no  good  of  us, 

Clearer  we  look  towards  God,  the  inner  witness  of  our  deeds 
A  man  should  root  himself  in  God — so  fixedly 
As  not  to  need  consoling  words  from  men. 


A  man  (who  means  to  do  so  well), 
When  scourged  by  evil  thoughts,  harrowed  and  tried. 
Can  see  more  clearly  that  he  must  have  God, 
Can  grasp  that  without  God  he  can  do  nothing  good. 

Then  he  is  sad,  he  moans,  he  prays, 
By  reason  of  his  misery. 
Weary  of-longer  life, 
He  sighs  for  death  to  come. 
To  be  dissolved  and  be  with  Christ 
And  then  he  fully  learns 

That  in  the  passing  world  full  peace  and  perfect  safety 
cannot  long  abide 

CHAPTER  Xni. 
Meeting  Temptations, 

SO  long  as  in  this  world  we  live, 
We  cannot  be  untempted  and  unscourged ; 
Wherefore  in  Job  we  read 
That  life  of  man  upon  the  earth  means  trial. 
So  every  man  should  in  his  prayers  keep  watch 


22  MEETING   TEMPTATIONS. 

To  meet  temptations  that  he  knows  are  his, 

For  fear  the  devil,  never  slumbering, 

But  going  up  and  down  in  quest  ol"  men  he  may  devour. 

Find  a  weak  place  to  cheat  him  in. 

None  so  hoi}'',  none  so  good, 

As  not  to  meet  temptation  now  and  then ; 

We  cannot  quite  be  free. 

II. 

Ian.  76.      Yet  there  are  trials  (hard  and  troublesome,  may  be) 
Very  useful  unto  men  ; 
For,  meeting  them. 
We  are  brought  low,  made  pure,  made  wise. 

All  saints  have  gone  through  many  a  trouble, — manj 
a  harrowing  care 
Gone  through  with  gain  ; 
And  those  that  could  not  bear  them — 
They  have  deserted  God,  and  failed.* 

III. 
No  order  is  so  holy,  and  no  spot  so  hidden, 
That  troubles  and  temptations  may  not  come. 
Long  as  he  lives,  man  is  not  safe  from  them, 
Because  the  root  whence  the  temptation  comes  lies  in 

himself. 
For  we  were  born  in  lust. 

One  trial  or  one  sorrow  ebbs  away;  another  takes  its  place ; 
And  we  shall  always  find  something  to  bear, 
Since  man  has  lost  the  blessing  of  his  happy  state.f 

IV. 

Jan.  u7       Many  try  to  shun  their  trials ; 
Deeper  is  their  fall. 

•  Reprobi  facti  sunt  t  That  is,  in  Paradise. 


MEETING   TEMPTATIONS,  23 

By  flight  alone  we  cannot  win, 

But  by  longsuffering  and  true    lowliness  we  get  braver 
than  our  foes. 

He  who  only  shuns  them  outwardly 
Will  make  but  little  way  ; 
Nay,  sooner  will  they  come  again  at  him, 
And  he  will  feel  them  worse. 

By  slow  degrees, 
By  patience  and  long  waiting  of  the  soul,   God  helping, 

you  will  win 
Better  than  by  severity  and  your  own  restless  ways. 
Receive  men's  counsel  often  in  the  day  of  trial, 
And  deal  not  grievously  with  them  that  are  in  woe, 
But  pour  consoling  balm  upon  the  wound. 
As  you  would  wish  done  even  to  you. 

A  wavering  mind,  a  want  of  trust  in  God, 
Begins  the  call  to  evil ; 
For,  as  a  ship  without  a  helm  is  driven  of  the  waves  now 

here,  now  there, 
So  the  careless  man  is  tried  that  lays  aside  his  plan  of  life- 

V. 

Jan.  28       Fire  proves  the  iron, 

And  trial  proves  the  good. 

Often  we  know  not  what  our  powers  may  be, 

But  trial  shows  us  what  we  really  are. 

Yet  must  we  keep  a  careful  watch  to  meet  the  first 
approach. 
For  then  an  enemy  is  vanquished  with  more  ease  ; 
If  we  will  give  no  entrance  at  the  gateway  of  the  mind, 
But  meet  him  at  his  knock  beyond  the  lintel  of  the  door. 
And  one  has  said. 


24  MEETING   TEMPTATIONS, 

"  Withstand  disease's  onslaught  at  the  gate, 

The  leech's  after-thought  may  be  too  late." 

For  first  upon  the  mind  the  simple  thought  beats  in. 

Then  comes  the  stronger  picture  of  the  sin, 

Then  comes  delight  in  it,  and  then 

We  basely  meet  it  and  we  yield. 

And  thus  by  slow  degrees  the  wicked  foe  gets  in  with  all 

his  power, 
If  at  the  first  he  finds  no  enemy ; 
And  he  who  lazily  puts  off  the  fight  becomei 
Weaker  and  weaker  every  day  ; 
Stronger  and  stronger  is  his  foe. 

VI. 

Some  meet  their  heaviest  trials  at  the  first 
Along  the  pathway  of  their  road  to  God. 
Some  at  the  ending  of  the  way. 

Some  too  are  visited,  it  seems,  through  all  their  lives, 
Some  lightly  tried  enough, 
As  God  in  wisdom  and  in  justice  wills. 
Who  weighs  what  each  man  is,  what  each  deserves, 
And  from  of  old  ordains  all  things  that  work  the  safety  of 
His  own. 

Therefore  we  ought  not  to  despair  when  tried. 
But  raise  a  brighter  flame  of  prayer  continually  to  God, 
That  He  will  deign  to  help  us  in  all  our  harrowing  cares, 
For,  in  the  words  of  Paul,  He  "will  provide 
Along  with  trial,  an  escape 
To  make  it  possible  for  us  to  bear  it. 

Humble  your  souls  then  'neath  the  hand  of  God 
In  every  trial  and  in  every  woe. 
The  lowly-minded  He  will  raise — will  save. 
In  trials  and  in  cares  the  progress  of  the  man  is  shown; 


SHUN  PASSING  A   RASH  SENTENCE.     25 

In  them  his  greater  merit  lies, 

In  them  his  virtue  shows  itself  the  clearer. 

And  it  is  nothing  much, 

If  we  be  holy,  if  we  burn  in  love,  when  there  is  no  trouble 

at  the  heart ; 
But  if  a  man  bears  up  when  things  are  all  against  him, 
There  will  be  hope  that  he  has  made  great  steps  upon  the 

road. 

fat*.  30.       From  great  temptations  some  are  guarded  safely. 
And  in  the  petty  troubles  of  the  day  often  cast  down. 
And  why  ? 

That  they  may  be  brought  low, 
And  in  great  dangers  never  trust  themselves, 
Who  in  such  nothings  show  how  weak  they  are. 


CHAPTER  XIV. 

Shtin  passing  a  Rash  Sentence  upon  Men, 

fan.  32.  'T^URN  on  yourself  your  eyes, 

-i-       Beware  of  judging  others'  deeds. 
We  toil  in  vain  in  passing  sentence  upon  men; 
We  often  make  mistakes, 
Sin  easily ; 

But  if  we  judge  ourselves  and  look  within  ourselves  we 
always  work  with  profit  to  the  soul. 

II. 

Just  as  we  have  a  thing  at  heart, 
So  do  we  often  judge  of  it. 

We  lose  the  power  of  judging  true  because  we  love  a  thing 
But  if  in  our  desire  we  only  aim  at  God, 
We  shall  not  be  so  easily  confounded  "  when  our  will's 
gainsaid." 


26  DEEDS  DONE  IN  CHARITY, 

But  often  something  lurks  within, 
Or  even  falls  upon  us  from  without, 
That  drags  us  with  it  in  its  train. 

Many  there  are,  that  secretly  in  all  they  do  seek  their 
own  good  ; 
They  know  it  not. 
They  seem  to  stand  at  peace, 

When  all  chimes  with  their  wishes  and  their  thoughts, 
But  if  a  thing  be  other  than  they  like, 
At  once  they  are  disturbed  and  sad. 

III. 

Ftb,  1.      As  between  friends  and  townsfolk  quarrels  come, 
Because  men's  wishes  and  opinions  are  so  many, 
So  with  the  pious  and  devout. 
An  ancient  custom  is  so  hard  to  leave, 
And  none  is  willing  to  be  led 
Farther  than  himself  can  see. 

If  you  lean  more  on  your  own  brain,  on  your  own  work, 
■    Than  on  the  conquering  power  of  Jesus  Christ, 
Rarely  and  slowly  will  the  light  illumine  you ; 
For  God  would  have  us  wholly  slaves  to  Him, 
Soaring  in  burning  love  above  the  realms  of  brain. 


CHAPTER  XV. 

Deeds  done  in  Charity, 

Ftb.  t.    \TEVER,  to  win  the  love  of  an}'-,— 
i  ^      Never,  to  gain  an  end  in  life, 
May  evil  deeds  be  done ; 
But  for  the  profit  of  the  poor 

Your  works  of  good  may  freely  now  and  then  be  stayed. 
Or  changed  to  works  o^  better  sort ; 


DEEDS  DONE  IN  CHARITY,  rj 

For  then  your  good  work  is  not  ruined, 

Only  improved. 

No  outward  work  avails,  if  cliarity  be  absent, 

But  all  that  in  the  name  of  charity  is  done — 

Never  so  little,  never  so  trivial  though  it  be — 

Is  wholly  fruitful ; 

Since  God  weighs  more  the  means  whereby  you  do  youi 

work, 
Than  what  you  do. 
Great  is  his  work  whose  love  is  great. 
Great  is  his  work  whose  work  is  truly  done, 
Good  is  his  deed 
Who  serves  the  common  good,  not  his  own  wilL 

II. 

We  often  call  it  charity, 
And  it  is  only  longing  of  the  flesh ; 
For  man's  own  bent, 
And  man's  own  will, 
Man's  hope  of  gain, 
Man's  love  of  ease, 
Are  rarely  absent  from  his  deeds. 

He  that  has  true  and  perfect  charity 
Seeks  self  in  nothing ; 

But  ever  unto  God  alone  desires  the  glory  to  be  done. 
He  envies  none. 

Because  he  loves  no  joys  of  his  own  heart ; 
Nor  in  himself  would  he  rejoice, 

But  above  every  blessing  longs  to  be  at  peace  in  God ; 
Attributing  no  good  to  any  man, 
He  turns  it  all  to  Him, 

From  Whom  as  from  a  fount  flows  everything, — 
In  Whom,  as  their  last  end,  the  saints  take  up  their  rest  in  joy 


28  BEARING   WITH  WEAKNESSES. 

If  he  had  but  one  sp-.rk  of  the  real  charity, 
A  man  would  feel  at  once  that  all  the  things  of  earth  are 
full  of  vanity. 


CHAPTER  XVI. 

Bearing  with  the  Weaknesses  of  Others, 

Feb.  V     A  LL  that  you  cannot  better  in  yourself  or  in  the  lives 
^^  of  others, 

You  must  patiently  endure, 
Till  God  ordains  a  change. 
And  think  that  it  is  better  thus, — perchance  to  try  your 

patience  and  to  prove  you ; 
For  without  proof  and  patience  man's  own  worth 
Must  weigh  but  lightly  in  the  scale. 

Yet  under  hindrances  like  these  you  ought  to  pray  to  God 
To  give  you  help 
To  bear  them  with  a  quiet  mind. 

And  if  you  warn  a  man  once  and    again,  and  yet   h< 
listens  not, 
Strive  not  against  him  ; 
Trust  him  in  all  to  God, 
That  His  own  pleasure  may  be  done  in  all  His  servants 

lives. 
Skilful  is  He  to  turn  the  evil  into  good. 

II. 
Feb.  5.      Try  and  be  patient,  then. 

In  bearing  others'  failings  and  infirmities. 

Be  they  what  they  may ; 

Yov  you  have  many  a  failing 

"Which  other  men  must  needs  endure ; 


BEARING   WITH  WEAKNESSES.  29 

And  if  you  do  not  make  jc^ri"^^  all  that  you  wish, 
How  can  you  bring  another  to  your  will  ? 

We  would  have  others  saints, 
And  yet  we  do  not  root  our  failings  out; 
We  would  have  others  sternly  blamed, 
And  yet  we  love  not  to  be  blamed  ourselves ; 
Displeased  we  are  when  others  have  free  scope  to  act, 
And  yet  we  would  not  be  refused  in  anything  we  ask  for ; 
We  would  have  others  bound  by  laws. 
And  yet  in  no  case  can  we  bear  a  bond  too  close. 

Thus  it   is   plain  how   rare  it  is  for  us  to    weigh  our 
neighbours 
In  the  same  balance  with  ourselves. 

IIL 

Were  all  men  saints. 
What  would  be  left  for  us  to  bear 
At  others'  hands  to  please  our  God  ? 
But  now  has  God  ordained 

That  we  should  learn  to  carry  each  the  burden  of  another. 
None  is  without  his  failings, 
None  without  his  burden, 
None  strong  enough  for  his  own  needs, 
None  wise  enough. 

We  take  our  turns  to  lift  the  burden  from  each  other, 
We  take  our  turns  to  comfort  and  console. 
To  help,  to  counsel,  and  to  teach. 

And  each  man's  work 
Shows  clearer  in  the  days  when  men  oppose  him. 
These  days  make  no  man  frail ; 
They  only  point  to  him, 
« There  is  the  ma?i" 


30  LIFE  IN  THE  MONASTERY, 

CHAPTER  XVII. 

Life  in  the  Monasieyy. 

Ftb.  6.  TV  T  EEDS  must  you  learn  to  break  yourself  in  pieces 
-i-^  many  a  time, 

If  you  would  be  at  rest  with  other  men, 
And  have  your  heart  knit  unto  theirs. 
No  little  thing  it  is  to  dwell  with  monks  or  in  a  brotherhood, 
And  there  pass  in  and  out  without  a  word  of  blame, 
And  faithfully  live  out  your  life  even  to  death. 
Blessed  is  he  who  in  one  spot  has  lived  a  life  of  good, 
And  gathered  up  the  fragments  of  his  days  in  happiness.* 

If  you  would  stand  as  you  should  stand, 
If  you  would  tread  where  you  should  tread. 
Then  must  you  think  yourself  a  banished  man,  a  wanderei 

on  the  earth ; 
If  you  would  lead  a  holy  life, 
You  must  be  thought  a  fool  for  Christ. 
Little  the  profit  in  the  gown  or  shaven  head ; 
It  is  the  change  of  life  that  makes  us  holy, 
The  passions  killed  never  to  rise  again. 

II. 
Ftb.  7.      He  who  seeks  aught  but  God  alone, 
And  safety  for  his  soul, 
Will  find  but  grief  and  tribulation  here ; 
Nor  can  that  man  stand  long  in  peace 
Who  will  not  try  to  be  the  least, 
And  servant  unto  alL 

It  is  for  service  you  are  here  ; 
Not  for  a  throne. 

•  Et  feliciter  consummaveriL 


EXAMPLES  SET  US  BY  HOLY  FATHERS.  31 

You  have  been  called,  you  know,  to  suffer  and  to  work, 

And  not  to  gossip  and  to  doze. 

As  in  the  burning  furnace  gold  is  tried, 

Here  are  men  tried ; 

And  no  one's  feet  are  firm, 

Unless  with  all  his  heart  he  strives  to  live 

Willingly  humble  for  the  ^ove  of  God. 


CHAPTER  XVIII. 

Examples  set  us  by  the  Holy  Fathers. 

F«b.  8.  T    OOK  on  the  vivid  patterns  set  us  by  the  sainta, 
JL-^     In  whom  religion  and  true  holiness 
Shone  like  a  beacon-light. 
What  then  is  all  we  do  ?— 
Trivial  or  naught. 
What  is  this  life  of  ours, 
Put  against  theirs  ? 

Behold  the  saints,  the  friends  of  Christ, 
Serving  the  Lord  in  hunger  and  in  thirst, 
In  nakedness  and  cold. 
In  hours  of  watchfulness  and  days  of  fast, 
In  prayer  and  holy  thought, 
In  many  insults  and  in  persecution. 
How  great  the  ills  they  suffered,  and  how  many,^ 
Apostles,  Martyrs,  Virgins,  and  Confessors, 
And  all  who  wished  to  follow  in  the  steps  of  Christ ; 
For  in  this  world  they  hated  their  own  souls, 
That  they  might  keep  them  to  eternal  life. 

r#*.  9       How  strict,  how  self-forgetful  were  the  lives 
The  holy  fathers  in  the  desert  lived  ; 
How  long  the  trials  they  went  through,  how  stem ; 


32  EXAMPLES  SET  US  BY  HOLY  FATHERS 

How  often  they  were  troubled  by  the  toe, 

How  frequent  and  how  burning  were  the  prayers 

They  offered  up  to  God  ; 

How  hard  their  fasts, 

How  great  the  zeal  and  love  upon  their  holy  path, 

How  brave  the  fight  they  fought  to  tame  the  spirit  of  its 

faults, 
How  pure  and  straight  their  aim  upon  their  way  to  God. 

By  day  they  toiled, 
By  night  they  kept  time  free  for  lengthened  orisons. 
And  even  while  they  toiled  they  never  stopped  the  mental 

prayer  ; 
All  their  days  passed  usefully. 
Every  hour  seeming  too  short  foi  God  ; 
And  for  the  great  delight  in  meditation, 
The  body's  wants  were  often  clean  forgotten. 

All  wealth  and  dignity, 
All  honours,  friends,  and  kinsfolk  they  renounced  ; 
They  longed  for  nothing  from  the  world, — 
Scarce  did  they  take  necessities  for  life, 
Grieving  to  serve  the  body  even  in  its  needs. 
So  they  were  poor  in  earthly  riches, — poor  to  the  world 

outside, 
But  they  were  very  rich  in  grace  and  virtue, 
Refreshed  within  with  grace  and  comfort  from  on  high 

Strangers  to  the  world. 
They  were  neighbours  and  familiar  friends  to  God. 
To  themselves  they  seemed  as  nothing, 
Of  this  world  they  were  despised 
But  they  were  rare  and  lovely  in  the  eyes  ot  God 
They  lived  in  true  humility; 
Simply  obedient, 


EXAMPLES  SET  US  BY  HOLY  FATHERS.  33 

They  walked  in  patience  and  in  charity, 

And  therefore  every  day  they  profited  upon  the  spiritual 

road, 
And  gained  great  grace  with  God. 

They  have  been  given  for  a  guide  to  all  monastic  life, 
And  rather  should  we  follow  them  to  good, 
Than  let  the  army  of  the  weak  make  us  of  feeble  heart. 

IL 

F4b  10.      Think  of  the  zeal  in  all  monastic  life, 

When  first  its  holy  institution  was  begun  ; 

Think  of  their  holy  prayers, 

And  how  they  rivalled  one  another  in  the  goodness  of  their 

lives ; 
Think  of  the  discipline  that  flourished  like  a  plant ; 
Think  of  the  widespread  reverence  and  respect, 
Beneath  the  rule  of  those  set  over  them. 
The  traces  of  their  footsteps  left  behind  them 
Yet  witness  to  these  holy  men. 

That  fought  so  stout  a  fight  and  trampled  on  the  passing 
world. 

Yet  now  we  deem  him  great 
Who  does  not  break  the  monastery  rule, 
And  can  with  patience  bear 
The  yoke  he  took  upon  himself. 

Woe  to  our  lukewarm  ways,  and  woe  to  our  neglect 
That  we  so  soon  cool  down  from  our  first  zeal ; 
That,  tired  and  chill, 
We  are  even  weary  of  our  lives. 

You  who  have  seen  many  a  pattern  set  by  pious  lives, 
O  that  you  may  not  wholly  slumber  in  your  wish 
To  walk  upon  the  better  path. 

3 


34  DUTIES  OF  A   GOOD  MAN. 

CHAPTER  XIX. 

The  Duties  of  a  Good  Man  in  a  Brotherhood, 

f**>  ««•     A     GOOD  man's  life  in  a  monastic  house  should  gleam 
•l\         vvith  every  virtue, 
That  he  may  be,  within, 
What  outwardly  he  seems  to  man  to  be. 
And  vvith  good  reason  should  his  inner  life 
Be  far  more  than  we  see  outside  ; 
For  He  Who  looks  within  our  life  is  God, 
Whom  above  all  we  ought  to  reverence, 
Walking  beneath  His  gaze 
As  do  the  angels — pure. 

With  each  fresh  day  we  should  renew  the  purpose  set 
before  us, 
And  rouse  ourselves  to  zeal. 

As  if  to-day  for  the  first  time  we  came  into  our  newer  life ; 
And  say, 

•'  Help  me,  O  Lord  my  God,  in  this  my  purpose, 
And  in  my  holy  service ; 
Grant  me  to-day  to  go  on  well, 
For  all  I  have  yet  done  is  naught."  , 

As  our  plans  are,  so  is  the  road  of  our  success, 
And  he  that  would  succeed  must  needs  work  hard. 

But  if  the  man  who  maps  a  brave  course  out 
Is  often  found  to  fail, 

What  will  he  do  who  plans  but  now  and  then. 
Or  plans  but  languidly  ? 

In  many  a  way  we  leave  the  plans  we  have  laid  down, 
But  every  time  we  pass  a  holy  practice  by  we  feel  some 
loss. 


DUTIES  OF  A   GOOD  MAN.  35 

The  plans  of  good  men  rest  more  on  God's  touch  than  on 

any  wisdom  of  their  own. 
In  Him  they  always  trust 
For  man  lays  plans, 
God  scatters  them  ; 
Man's  purpose  is  not  His. 

Uh.  12.      If  out  of  pity,  or  to  do  a  brother  good, 
We  sometimes  leave  one  of  our  practices, 
Some  other  time  we  can  with  ease  recover  what  is  gone. 
But  if  we  lightly  let  it  go  for  weariness  or  carelessness. 
Then  it  is  very  wrong, 
And  we  shall  feel  the  harm. 

Much  as  we  try, 
We  yet  shall  soon  give  way  in  many  a  thing ; 
But  we  should  always  lay  a  certain  plan  before  us. 
And  most  of  all  against  those  things  that  stop  us  in  our 
way. 


fV6. 13.      Our  outer  and  our  inner  life  must  both  be    closelj 
watched  and  ordered, 
For  both  are  useful  to  us  on  our  path. 

If  you  cannot  always  bring  your  thoughts  to  one, 
Sometimes  at  all  events  you  may ; 
Say  once  a  day  at  least. 
At  morning  or  at  eventide. 
At  morning  lay  your  plans, 
At  eventide  search  through  your  ways, — 
What  you  have  said  this  day, 
What  done,  what  thought ; 
For  more  than  once  you  may  have  sinned 
Against  your  neighbour  and  your  God. 


36  DUTIES  OF  A   GOOD  MAN, 

Gird  5'ou  like  a  man  against  the  devil's  villainies. 
First  bridle  appetite, 
And  you  will  with  greater  ease  tighten  the  rein  on  every 

longing  of  the  flesh. 
Never  be  wholly  idle, 
But  read  or  write  or  pray  or  muse, 
Or  do  some  useful  work  for  all. 
Yet  penance  of  the  body  must  be  used  with  care ; 
It  is  not  to  be  laid  on  everyone. 

Fth.  14.      Penance  not  laid  on  all 

Must  not  be  shown  outside  your  cell. 

It  is  your  own,  and  safer  done  apart  from  men. 

Yet  you  must  not  be  slow  to  share  the  common  penances, 

And  quick  to  fly  unto  your  own  ; 

But,  having  wholly,  faithfully  fulfilled 

All  that  is  ordered  and  enjoined  on  you, 

If  the?i  you  are  at  leisure, 

Turn  your  thoughts  upon  yourself, 

Just  as  your  devotion  would. 

All  cannot  have  one  practice ; 
One  penance  is  for  one,  one  for  another, 
And  even  different  times  have  different  penances. 
Some  please  us  best  on  holy  days, 
Some  in  the  quiet  week-days  of  our  lives. 
Some  we  want  in  times  of  trial, 
Some  in  days  of  peace  and  rest. 

Some  things  we  love  to  think  on  in  our  hours  of  glooiT, 
Some  when  we  are  joyful  in  the  Lord. 

But  on  high  festivals  we  should  renew 
Each  penance  that  is  good, 
And  with  greater  zeal  we  should  implore 
Prayers  from  the  saints, 


LOVE   OF  SOLITUDE  AND  SILENCE.      37 

Laying  our  plans  from  one  feast  to  another, 

As  though  we  were  upon  that  day  to  take  our  flight  out  of 
this  passing  world 

To  an  eternal  holy-day. 

Therefore  we  ought  with  care  at  pious  times  to  make  our- 
selves the  readier, 

Live  holier  lives, 

Keep  closer  watch  on  every  deed, 

As  though  we  soon  from  God's  hands  should  receive 

The  meed  for  all  our  toil. 

And,  if  that  day  be  long. 
We  must  believe  we  are  not  ready  yet. 
We  are  not  worthy  yet  to  feel  "  the  greatness  of  the  glory 
That  will  shine  out  in  our  own  selves  at  the  appointed  time 

when  the  veil  is  drawn  away," 
And  we  must  try  to  make  ourselves  more  ready  for  the 

journey  home. 
"  Blessed  the  servant," 
Says  the  gospel-writer  Luke, 

"  Whom  his  master  shall  find  watching  when  he  comes. 
I  say  to  you 
That  over  all  his  goods  he  will  appoint  him  lord." 


CHAPTER   XX. 
Love  of  Solitude  and  Silence. 

Feb.  tt    Q^EEK  a  fit  time  to  be  at  leisure  for  yourself, 
>»J     And  often  think  on  the  kind  deeds  of  God. 
Leave  your  cutlous  questionings  ; 

Read  and  re-read  the  things  that  bring  no  busy  thoughts 
But  sorrow  for  your  sins. 

If  you  can  tear  yourself  away  from  useless  talk, 


38      LOVE   OF  SOLITUDE  AND  SILENCE. 

And  idly  going  here  and  there, 

From  hearing  all  the  gossip  and  the  news, 

You  will  find  time  enough,  and  time  well-fitted  too. 

To  muse  on  what  is  good. 

The  greatest  saints  avoided,  when  they  could, 
Solace  from  men, 
And  chose  to  serve  God  in  the  cell. 

And  one  has  said, 
"  Often  as  I  walked  with  men, 
Less  of  a  man  did  I  return." 
Again  and  yet  again  we  see, 
When  we  keep  chattering, 
That  it  is  easier  wholly  to  be  dumb 
Than  not  to  step  beyond  the  line  in  talk; 
That  it  is  easier  to  stay  quietly  at  home 
Than  to  keep  guard  over  ourselves  abroad. 

He  then  who  would  attain  the  inner  holier  life 
Must  draw  away,  as  Jesus  did,  a  little  from  the  crowd 


II. 

Feb,  i6.      No  man  is  safe  walking  abroad, 
Unless  he  loves  obscurity  at  home. 
No  man  is  safe  in  speech, 
Unless  he  loves  the  quiet  tongue. 
No  man  is  safe  in  power. 
Unless  he  loves  the  lower  place. 
No  man  is  safe  in  places  of  command. 
Unless  the  lesson  of  obedience  is  learnt 
No  man  is  safe  in  joy, 

Unless  he  have  within  a  conscience  that  is  good^ 
The  witness  of  his  life. 


LOVE  OF  SOLITUDE  AND  SILENCE.      39 

Yet  mark.     This  safety  of  the  saints  existed  not 
Without  a  thorough  fear  of  God, 
And    no    less    anxious,    no    less   humble,    were   they    in 

themselves 
For  all  the  shining  glory  of  their  virtues  and  their  grace. 
But  for  the  fancied  safety  of  the  bad, 
It  springs  from  self-conceit  and  pride, 
And  at  the  last  it  turns  and  proves. 
Even  to  itself,  how  false  it  is. 

Brother,  good  as  you  may  seem,— 
Hermit,  pious  as  you  are, — 

Never  in  this  life  boast  yourself  that  you  are  safe  ; 
For  often  those  who  stood  high  in  the  thoughts  of  men 
Have  been  in  graver  peril  from  their  very  confidence. 
So  it  does  good  to  many  a  man 
Not  to  go  scot  free  of  trials, 

But  that  they  often  should  assault  the  fortress  of  the  soul ; 
For  fear  men  get  too  sure, 

For  fear  men  be  set  high  upon  the  towers  of  pride, 
For  fear  they  turn  too  lightly 
To  the  consoling  voices  from  without 

111. 

O  if  a  man  would  never  seek  the  joys  that   pass  s« 
quickly  by. 
If  he  would  never  worry  with  the  world, 
How  good  his  inward  heart  would  be ; 
If  he  would  cut  but  clean  and  deep 
Into  the  wound  of  empty  cares,—' 
If  he  would  only  think  of  what  is  wholesome 
And  of  what  comes  from  heaven,— 
If  he  would  lay  the  corner-stone  of  all  his  life  in  God, 
How  great  would  be  the  treasure  of  his  peaceful  rest- 


40      LOVE  OF  SOLITUDE  AND  SILENCE. 

No  one  deserves  comfort  from  heaven 
Unless  he  diligently  practises  a  holy  sorrow  lor  his  sin 
Then  if  you  would  be  sorry  in  your  heart, 
In  with  you  to  your  cell ; 
Bar  out  the  tumult  of  the  world : 
As  it  is  written, 
"  At  your  bedside  bemoan  your  sin.'* 

Ttb.  19.      And  there  shall  meet  you  in  your  cell 

What  you  will  often  lose  outside  its  walls. 

Your  cell,  if  you  are  often  there,  grows  sweet  to  you  ; 

If  you  but  rarely  stay,  it  makes  you  loathe  it. 

If  when  at  first  you  turn  to  God  you  do  but  live  within 

your  cell  and  keep  to  it, 
Soon  shall  it  be  to  you  a  darling  mistress, 
Loveliest  solace  of  your  life. 
*Tis  in  the  silent  quiet  hour  the  pious  soul  steps  forward 

on  its  path, 
Learning  the  secrets  of  the  written  Word  of  God, 
Finding  tears  in  rivers  night  by  night, 
Wherewith  to  wash  itself  to  purity, 
Wherein  to  get  the  closer  to  its  Maker, 
As  it  gets  farther  off  from  all  the  bustle  of  the  ages. 
If  man  but  weans  himself  from  friends  and  those  he  knows, 
God  and  His  holy  angels  will  draw  near. 

IV. 

Feb.  20.      Better  to  live  a  hidden  life 

And  to  take  thought  about  oneself, 

Than  to  work  miracles  and  leave  oneself  untended. 

To  go  abroad  but  now  and  then, 

To  shun  publicity, — 

Ay,  even  not  to  wish  to  see  the  face  of  man, 

All  this  is  to  be  praised  in  one  who  takes  the  vowl. 


LOVE   OF  SOLITUDE  AND  SILEACh,      41 

Why  wish  to  see 
What  one  must  not  have  ? 
The  world  goes  by,  and  all  the  lust  for  it. 
The  wishes  of  our  sensual  nature  draw  us  on  to  roam 

abroad, 
But  when  the  hour  is  gone, 
What  can  we  carry  back  ? 
A  conscience  heavy  and  a  heart  disturbea. 

The  merry  visit  often  brings  the  sad  return, 
The  merry  watch  kept  up  till  late  makes  the  morning  dark. 
So  every  fleshly  joy  comes  with  a  smiling  face, 
But  at  the  last  it  bites  and  kills. 

What  is  there  in  the  outer  world  that  you  find  not  m 
your  cell  ? 
Here  you  have  heaven  and  earth 
And  all  that  goes  to  make  up  life  ; 
For  from  heaven  and  earth  all  things  were  made. 

What  can  you  see  as  you  look  round 
That  can  remain  for  long  under  the  sun  ? 
You  think  perhaps  you  will  be  satisfied ; 
You  cannot  gain  this  goal. 
If  you  could  see  all  things  that  are, 
What  would  they  be  ?  "  The  baseless  fabric  of  a  vision."* 

Then  lift  your  eyes  unto  your  God  on  high, 
And  pray  against  your  sins  and  all  you  leave  undone. 
Throw  vanity  to  vanity, 

But,  as  for  you,  mind  you  the  precepts  of  your  God. 
Go  in  and  bar  your  door 

And  call  upon  your  loved  one,  "  Jesus,  come  to  me." 
Stay  in  your  cell  with  Him ; 

*  Quid  asset  nisi  visio  vana  ? 


4a  HEART-SORROW. 

Elsewhere  you  will  not  find  such  rest. 

Had  you  not  left  your  cell, 

Had  you  not  heard  a   whisper  from  the  gossip   of    the 

world, 
You  would  have  been  more  restful ; 
But  if  you  love  now  and  again  to  hear  the  talk  of  men, 
Your  heart  will  have  to  bear  its  stormy  hour. 


CHAPTER    XXL 
Heart-Sorrow, 

IF  you  would  do  any  good, 
Keep  in  the  fear  of  God ; 
And  do  not  wish  to  be  too  free. 
But  discipline  your  feelings,  hold  them  down. 
And  do  not  give  yourself  to  silly  mirth. 
Give  yourself  over  to  heart-sorrow, 
And  you  will  find  devotion  there. 
Sorrow  is  the  key  to  many  a  blessing, 
Which  a  divided  heart  will  soon  destroy. 

Is  it  not  strange, 
That  man  can  ever  in  this  life  be  wholly  happy. 
If  he  but  ponders  on  his  exiled  state, 
And  muses  on  the  many  perils  to  his  soul? 
But  we  are  so  light  of  heart. 
We  think  so  little  of  our  own  shortcomings, 
That  we  feel  not  the  sorrows  of  the  soul, 
But,  when  we  really  ought  to  weep. 
Then  comes  the  empty  laugh. 
No  liberty  is  real. 
And  no  joy  is  true. 
Save  in  the  fear  of  God  and  in  a  cc  nsciousness  of  right. 


HEART-SORROW.  43 

Happy    the    man    who    can    cast    off   the  burden   of 
distracting  cares, 
And  gather  up  the  fragments  of  his  thoughts  to  one — 
A  holy  sorrow  for  his  sin. 
Happy  the  man  who  drives  away  from  him 
All  that  can  weigh  upon  or  stain  his  better  self. 

n. 

r«h.  aj.      Fight  like  a  man, 

Good  habits  overcome  the  bad. 

If  you  could  let  men  go  their  way, 
They  will  let  you  go  yours. 
Then  drag  not  others'  matters  on  yourself, 
And  do  not  wrap  yourself  in  greater  men's  affairs, 
But  always  keep  your  eye  first  oxi.  yourself ^ 
And  give  your  warnings   to  yourself   not  to  all    those 
you  love. 

You  may  not  have  fair  words  from  men ;  be  not  so  sad 

for  that, 
But  that  you  do  not  live  a  life  careful  or  good  enough, 
As  fits  God's  servant  and  a  pious  soul. 
This  should  be  a  grief  to  you  indeed. 
Often  men  find  it  better,  safer  far. 
Not  to  have  many  comforts  in  this  life, 
And  least  of  all  the  comforts  of  the  flesh  ; 
But  that  we  have  not  comforts  from  on  high, 
Or  if  we  only  feel  them  now  and  then. 
We  are  to  blame ; 
We  do  not  seek  heart-sorrow, 
Nor  do  we  cast  aside  the  empty  consolation  of  the  outei 

world. 

Know  that  you  deserve  no  comfort  from  on  high. 
But  rather  tribulation ; 


44  HEART-SORROW. 

Vet  when  a  man  is  wholly  sorry  for  his  sin. 
Then  the  whole  world  is  as  a  burden  to  him,  and  a  biltei 
draught. 

III. 

Feb.  84.      The  good  man  finds  enough  for  mourning  and  for  tears, 
Whether  he  muses  on  himself 
Or  ponders  on  the  lives  of  those  about  him. 
He  knows  no  man  lives  here  quite  free  from  piercing  care, 
And  the  closer  that  he  looks  upon  himself, 
The  greater  is  his  moan. 

Matter  enough  for  grief  and  sorrow  from  within  are  all 
the  sins  and  faults. 
Wherein  we  lie  so  tangled. 
That  we  can  rarely  see  the  things  of  heaven. 

Did  you  but  oftener  muse  upon  your  death 
Than  on  the  length  of  life. 
You  would  improve  with  greater  zeal. 
If  in  your  heart  of  hearts  you  would  but  weigh  hell's  future 

torments,  purgatory's  pains, 
I  fancy  you  would  willingly  endure  labour  and  grief, 
And  you  would  shrink  from  no  stern  rule ; 
But  since  these  thoughts  never  get  down  into  the  heart. 
Since  we  still  cling  to  siren  pleasures. 
We  stay  quite  cold,  quite  dull. 

F4b,  25.      It  is  because  our  spirit  is  so  miserably  poor 
That  the  wretched  body  so  easily  laments. 
Pray  then  humbly  to  your  God 
To  give  to  you  a  spirit  of  repentance. 
And  with  the  prophet  say, 
"  Feed  me,  O  Lord,  with  bread  of  mourning, 
And  give  me  plenteousness  of  tears  to  drink." 


THOUGHTS  ON  THE  MISERY  OF  MAN.    45 

CHAPTER  XXII. 
Thoughts  on  the  Misery  of  Man. 

Feb.  96.  T  T  THERE'ER  you  are,  where'er  you  turn,  you  are  but 
V  V  miserable, 

Save  when  you  turn  to  God. 

Why  so  dismayed 
When  things  succeed  not  with  you  as  you  dearly  wish  ? 
Who  is  there  that  has  all  things  just  to  suit  his  will  ? 
Not  I,  not  you, 
Nor  any  living  man. 
No   one  without  some  grievous   care  and   some  distress 

lives  in  the  passing  world, 
King  though  he  be  or  pope. 
Who  has  the  better  lot? 
The  man  who  can  bear  anything  for  God. 

Feb.  27.      It  is  the  talk  of  poor  weak-minded  souls  to  say, 
"  See  you  that  man  ?     How  good  his  life. 
How  rich,  how  great,  how  high,  how  strong.*' 
But  turn  your  eyes  to  what  is  rich  in  heaven, 
And  you  will  see  that  all  this  trash  of  time  is  naught, 
Quite  unsafe,  and  only  burdensome ; 

"For  it  is  never  held  apart  from  anxious  thought  and  care. 
Man's  happiness  does  not  consist 
In  the  abundance  of  the  things  of  time ; 
A  little  is  enough  for  him. 

Life  on  the  earth  is  misery  indeed. 
The  more  a  man  longs  for  a  higher  life. 
The  greater  is  the  bitterness  of  this, — 
More  clearly  does  he  see,  more  plainly  feel, 
The  want  and  the  corruption  of  humanity. 


46     THOUGHTS  ON  THE  MISERY  OF  MAN. 

We  eat,  we  drink, 

We  sleep,  we  watch, 

We  rest,  we  work, 

We  yield  to  all  the  other  debts  that  nature  makes  us  pay. 

All  this  is  misery  and  sorrow  to  the  pious  soul, 

Who  longs  to  be  quite  free,  untrammelled  by  a  sin. 

His  inward  heart  is  much  disturbed 

By  all  the  body's  needs  here  in  the  world  ; 

Whence  comes  the  prophet's  pious  prayer 

To  be  far  from  them  as  he  may : 

*•  Tear  me  away  from  my  necessities,  O  Lord." 

Feb.        But  woe  to  them  who  know  not  their  own  misery ; 
aS&ag.  ^^^  ^^qq,^  worse  woe  to  those  who  love  this  life, 
So  wretched,  and  so  ready  to  decay  ; 
For  some  hug  life  to  them  so  close, 
That,  could  they  scarcely  get  enough  to  eat 
By  begging  or  by  work, 
If  they  could  only  live  on  here  for  ever, 
They  would  care  nothing  for  God's  kingdom. 
Fools  and  faithless  in  your  hearts, 
So  deeply  sunk  in  earthly  things. 
That  you  taste  nothing  save  the  flesh  ; 
But  at  the  last  you  wretched  men  will  feel  it  heavily. 
How  cheap  and  worthless  are  the  things  that  you  have 
loved. 

But  saints  of  God  and  all  the  pious  friends  of  Christ 
Cared  not  for  all  that  pleased  the  flesh. 
Cared  not  for  all  tliat  flourished  in  this  passing  time, 
But  all  their  thoughts  and  all  their  hopes  panted  for  the 

everlasting  good, 
All  their  desires  were  lifted  up,  high  up  to  what  lasts  long, 
to  what  men  cannot  see, 


THOUGHTS  ON  THE  MISERY  OF  MAN.     47 

That  by  the  love  of  all  they  saw  they  might  not  be  drawn 
down  into  the  depths. 

War  1.      My    brother,   lose  not   heart,  in   going   on   upon   your 
spiritual  path  ; 
There  still  is  time :  you  have  an  hour, 
Why  will  you  so  put  off  your  plans  for  good  ? 
Rise  and  at  once  begin. 
And  say, 

"  Now  is  the  time  to  act, 
Now  is  the  time  to  fight, 
Now  is  the  time  to  make  myself  a  better  man," 

When  you  are  in  trouble  and  in  woe. 
Then  is  the  time  to  win  your  crown ; 
Through  fire  and  water  you  must  pass, 
Till  you  com.e  out  into  a  cooler  land  ; 
And,  save  you  act  with  violence. 
You  will  not  crush  your  sin. 

Mar.  a.      As  long  as  we  have  with  us  this  weak  mortal  frame, 
Sinless  we  cannot  be, 

Nor  can  we  live  apart  from  weariness  and  pain. 
We  would  so  gladly  be  at  rest  from  all  our  trouble, 
But,  as  by  sin  we  lost  our  sinless  state, 
We  lost  as  well  our  blessedness. 
So  we  must  needs  be  pati:int, 
Waiting  for  God's  pity. 
Till  "  this  iniquity  be  overpast, 
And  our  mortality  be  swallowed  up  by  life." 

II. 

Mar.  3.      O  think  of  man's  weak  state, 
Ever  bowing  down  to  sin. 
To-day  ycu  shrive  you. 
To-morrow  you  will  sin  again  the  sin  you  have  confessed. 


48  MUSING  ON  DEATH. 

Now  you  bethink  you  to  be  on  your  guard, 
And  in  an  hour  you  go  and  act 
As  if  the  thought  had  never  crossed  your  mind. 
We  are  right  then  to  bring  ourselves  to  lowliness, 
And  never  have  high  thoughts, 
Because  we  are  so  frail,  so  weak. 
Soon  we  may  lose,  because  of  our  neglect, 
What  with  much  toil  we  thought  we  had  gained  at  last 
through  God's  good  favour.* 

What  in  the  end  then  will  become  of  us, 
Lukewarm  so  soon  upon  the  road? 
Woe  be  to  us  if  we  would  sink  in  rest, 
As  though  it  were  now  the  time  for  peace  and  careless  days, 
While  yet  there  is  not  seen  a  trace  of  holiness  as  we  go  upon 
our  way. 

Very  needful  would  it  be  that,  like  young  neophytes,  we 
should  again  be  led  to  all  the  ways  that  are  the 
best  ; 

If  there  perchance  might  be  som.e  hope  for  better  things 
in  days  to  be. 

And  greater  progress  on  the  heavenly  road. 


s 


CHAPTER  XXIII. 
Musing   on    Death, 
OON,  so  soon,  it  will  be  over  with  you  here  ; 


Think  how  it  may  be  with  you— there. 
Man  lives  to-day. 
To-morrow  he  is  gone, 
And  when  he  passes  from  the  eyes  of  men, 
Even  so  soon  he  passes  from  the  mind. 

*  Gratiam. 


MUSING  ON  DEATH,  49 

How  dull,  how  hard  the  heart  of  man  •, 
He  muses  only  on  the  things  that  are, 
And  does  not  raise  his  eyes  to  what  must  come. 
Therefore  in  every  deed  and  thought  you  ought  to  act 
As  though  you  were  to  die  to-day. 
If  your  conscience  were  but  good 
You  would  not  have  much  fear  of  death. 
Better  it  were  to  guard  against  your  sms 
Than  nurse  this  fear. 
If  to-day  you  are  not  ready, 
Will  you  be  to-morrow  ? 

And  to-morrow  is  a  day  you  must  not  count  on ; 
How  do  you  know  that  you  will  have  the  morrow  for  your 
own? 

Mar.  5.      What  is  the  use  of  living  long, 

When  our  improvement  is  so  slow  ? 

But,  ah,  a  long  life  does  not  always  make  us  good ; 

It  often  only  makes  our  guilt  the  greater. 

Oh,  would  to  God  that  in  this  world  we  had  spent  one  day 

well. 
Many  count  up  the  years  since  first  they  turned  to  God, 
But  often  there  is  little  fruit  to  show  of  life  made  holier. 
If  it  be  terrible  to  die. 
Perhaps  the  living  on  and  on  will  be  more  dangerous  still. 

Happy  the  man  who  ever  holds  before  his  eyes  his  hour 
of  death. 
And  every  day  makes  himself  ready  for  the  end. 
If  you  have  ever  seen  a  death. 
Think  that  you  too  must  cross  by  the  same  road, 
And  in  the  morning  say, 
••  I  shall  not  see  the  evening  of  the  day ; " 
And  at  the  eventide, 
"1  dare  not  promise  morning  to  myself." 

4 


50  MUSING  ON  DEATH. 

Therefore  be  ready, 

And  live  so 

That  death  may  never  take  you  unawares. 

Many  die  suddenly  and  unexpectedly, 

For  "  in  an  hour  when  you  think  not, 

The  Son  of  man  will  come." 

And  when  that  last  hour  does  come  on  you, 

Then  you  will  begin  to  feel  so  differently 

Concerning  all  your  life  that  has  gone  by ; 

And  you  will  grieve  and  grieve  that  you  were  so  remiss, 

And  that  you  left  so  much  undone. 

II. 

Uar,  6.      How  happy  he,  and  prudent. 

Who  tries  in  this  life  to  be  such  a  man 

As  he  would  be  found  in  death. 

Perfect  scorn  of  all  the  world, 

And  burning  longing  to  get  on  upon  the  virtuous  path, 

Love  of  self-discipline, 

And  penitential  work, 

Quickness  to  listen, 

And  self-sacrifice, 

And  readiness  to  bear  whatever  goes  against  him 

For  love  of  Christ, 

Will  make  a  man  sure  of  a  happy  death. 

You  can  do  many  a  good  deed  in  your  days  of  health, 
But  in  your  hour  of  weakness  little. 
Few  by  sickness  are  made  better  men. 
And  they  who  often  go  on  pilgrimage 
Are  rarely  made  much  holier  men  thereby. 

Trust  not  in  your  friends  and  neighbours, 
And  put  not  off  the  safety  of  your  soul  for  days  to  be; 
Men  will  forget  you  sooner  than  you  think. 


MUSING  ON  DEATH.  51 

Better  provide  in  time, 

And  send  some  good  deed  on  your  road  b2fore  you. 

Than  put  your  hope  in  others'  help. 

And  if  you  are  not  careful  for  yourself  to-day, 

Who  will  be  anxious  for  you  in  the  time  to  come  ? 

'mr.  7.      Now  is  the  hour  so  precious  ; 

Now  are  the  days  of  safety  for  your  soul ; 
Now  is  the  time  acceptable. 
How  sad  it  is  you  do  not  spend  it  better 
When  you  may  gain  your  meed — eternal  life. 

There  will  come  a  moment 
When  you  will  long  for  one  poor  day,  or  for  a  single  hour, 
Wherein  you  may  improve  ; 
And  then  perhaps  you  will  not  get  your  boon. 
Come  then,  my  darling  one  ; 
Freed  from  how  great  a  peril  you  may  be. 
Snatched  from  how  great  a  fear, 

If  only  you  have  always  been  afraid  that  death  is  coming, 
watching  his  step. 

Try  then  so  on  earth  to  live 
That  in  the  hour  of  death  you  may  be  glad,  not  frightened. 
Learn  your  lesson  now ;  die  to  the  world, 
That  you  may  then  begin  to  live  with  Christ. 
Learn  your  lesson  now  ;  scorn  all, 
That  you  may  then  be  free  to  go  to  Him. 
Chasten  your  body  now  by  penance. 
That  then  your  confidence  may  be  more  sure. 

III. 

diar.  8.      Ah,  fool,  why  think  you  you  will  live  so  long  ? 
For  you  have  no  day  sure  to  you. 
How  many  are  deceived, 


52  MUSING  ON  DEATH. 

Torn  from  the  body  unexpectedly. 

Have  you  not  ever  and  again  heard  people  say, 

*'  Ah,  he  was  pierced  through  with  the  sword, 

Another  drowned, 

Another  killed  by  falling  from  a  height, 

One  stiffened  into  death  as  he  was  eating, 

Another  in  his  play, 

Fire  took  another, 

Or  the  steel. 

The  plague. 

The  robbers  on  the  road." 

And  thus  is  death  the  end  of  all, 

And  human  life  is  like  a  shadow  swiftly  passing  by. 

Who  will  regard  you  after  death, 

And  who  will  pray  for  you  ? 

My  darling,  now  do,  now  do  all  you  can ; 
You  know  not  when  your  death  may  come, 
Nor  do  you  know  what  is  to  follow  for  you,  then. 
While  there  is  time. 
Gather  immortal  riches, 
Thinking  of  nothing  but  your  safety, 
Caring  for  nothing  but  what  is  of  God. 
Make  friends  unto  yourself  by  honouring  God  s  saints, 
Doing  as  they  have  done, 
That,  when  you  fail  in  this  your  life. 
They  may  receive  you  in  the  eternal  resting-places. 
Keep  yourself  as  a  stranger  and  pilgrim  on  the  earth. 
Keep  your  heart  free  and  raise  it  up  to  God ; 
For  here  you  have  not  an  abiding  city. 
Thither  every  day  let  prayers  and  groans  and  tears  ascend, 
That  after  death  your  spirit  may  gain  a  happy  passing  to 
the  Lord.     Amen. 


JUDGMENT  AND  PUNISHMENT  OF  SIN.  53 

CHAPTER  XXIV. 
The  Judgment  and  the  Punishment  of  Sin. 

EVER  gaze  upon  the  end, 
And  think  how  you  will  stand  before  the  awful  Judge, 
Whose  eye  sees  all, 
Who  smiles  not  on  your  bribes, 
Who  takes  not  your  excuses, 
Judging  with  a  judgment  that  is  just. 

O  sinful  one,  foolish  and  wretched, 
You  who  now  and  then  are  trembling  at  the  face  of  angry 

man. 
What  answer  have  you  for  your  God  Who  knows  your 

evil  deeds  ? 
Why  not  provide  yourself  with  something  on  the  Judgment 

Day,    when    none   will    by   another's   word    be 

shielded,  none  excused ; 
But  every  man  will  be  a  burden  to  himself. 
Heavy  enough  to  bear  ? 
Then  will  your  present  toil  bear  fruit. 
Then  will  your  tearful  prayers  be  heard, 
Your  groans  will  reach  His  ear. 
Your  grief  will  cleanse  you  and  will  satisfy  your  God. 

A  patient  man  that  when  receiving  wrong 
Grieves  more  about  another's  evil  thoughts 
Than  for  the  hurt  unto  himself, 
Loving  to  pray  for  those  who  are  opposing  him, 
Not  slack  in  asking  pardon  of  other  men, 
Readier  for  pity  than  for  rage, 
Often  hard  upon  himself. 

And  trying  all  he  can  to  bring  the  flesh  below  the  soul, 
He  has  a  faithful  medicine  that  will  purify  his  life. 


54  JUDGMENT  AND  PUNISHMENT  OF  SIN. 

Better  it  is  upon  the  earth  to  purge  our  sins, 
And  cut  away  our  faults, 

Than  if  we  keep  them  to  be  purged  in  days  to  come. 
In  truth  we  cheat  ourselves 
By  our  unending  love  unto  the  flesh. 
What  else  shall  be  the  fuel  of  that  fire 
If  it  be  not  your  sins  ? 
The  more  you  spare  yourself  in  life, 
The  more  you  follow  in  the  body's  steps, 
The  harder  will  the  reckoning  be. 
The  more  the  food  you  keep  to  feed  that  blazing  flame. 

II. 

Mar,  lo.      The  sJns  vvherein  the  man  has  sinned, 

In  them  shall  he  be  punished  with  the  greater  pain ; 
For  the?'e  the  lazy  shall  be  driven  with  burning  goads, 
There  the  greedy  shall  be  tortured  with  a  thirst  and  hungei 

infinite, 
There  the  wanton  and  the  lovers  of  delightsome  things 
In  burning  pitch  and  in  foul  brimstone  shall  be  bathed ; 
And  like  mad  dogs 
The  envious  men  shall  howl  for  grief. 
No  sin, 

That  shall  not  meet  its  own  peculiar  to.rment 
There  shall  the  proud 
Be  covered  with  the  blushes  of  confusion. 
There  the  miser 
Shall  with  most  miserable  poverty  be  fettered. 

And  there  one  hour  shall  in  its  punishment  far  heavier  be 
Than  fivescore  years  on  earth 
In  strictest  penance  spent. 
On  earth  from  time  to  time 
There  is  a  rest  from  toil, 


JUDGMENT  AND  PUNISHMENT  OF  SIN.  55 

And  here  we   now  and  then  enjoy  the   comfort  of  oui 

friends. 
There  is  no  rest, 
No  comfort  for  the  lost. 

Mar.  II       Be  anxious  now,  be  woeful  now 
Over  your  sins, 

That  in  the  judgment-day  you  may  be   safe   among   the 
blest. 
Then  shall  the  just  arise,  and  shall  stand  firm 
Against  the  foes  that  tortured  and  oppressed  them. 
Then  shall  those  as  judges  stand 

Who  now  in  all  humility  bow  to  the  sentences  of  men. 
Then  shall  the  poor  and  humble  be  confident  indeed. 
Then  shall  the  proud  be  terror-struck  on  every  side. 
Then  shall  he  seem  to  have  been  wise  in  this  his  life 
Who  learned  to  be  a  fool  and  to  be  scorned  for  Christ. 

Then  shall  his  harrowing  cares  so  patiently  endured 
Be  but  a  pleasant  memory, 
And  all  iniquity  shall  stop  her  mouth. 
And  every  pious  soul  shall  sing  for  joy, 
And  every  worldly  soul  shall  cry  for  grief; 
And  the  hard-burdened  body  shall  exult  far  more 
Than  if  it  had  been  always  nourished 
In  the  lap  of  all  delights. 

Then  shall  the  cheap  coat  glitter  with  its  splendour, 
And  the  subtly  woven  robe  grow  black  as  night. 
Then  shall  the  lowly  hut  of  poverty  be  praised 
More  than  the  palace  walls  picked  out  with  gold ; 
And  steadfast  patience  be  of  more  avail 
Than  all  high-handed  worldly  power. 

Obedience,  plain  obedience  shall  then  higher  stand 
Than  all  the  cunning  of  the  passing  ages. 


56  JUDGMENT  AND  PUNISHMENT  OF  SIN 

A  conscience  fine  and  good  shall  make  a  man  more  glad 

Than  studied  learning  deep. 

Then  shall  the  scorn  of  wealth  weigh  heavier  in  the  scale 

Than  all  the  treasures  of  the  sons  of  men. 

Then  you  shall  get  more  comfort  from  your  holy  prayers 

Than  from  your  dainty  fare. 

Then  you  shall  be  far  more  joyful  for  the  silence  you  have 

kept 
Than  for  long  tattling  tales. 
Then  shall  your  holy  deeds  be  worth 
More  than  your  lovely  words. 

Then  shall  your  penance  stern  and  rule  of  life  delight  you 
More  than  all  the  pleasures  of  the  earth. 

Mar.  tt.      So  train  yourself  in  little  things  to  suffer. 

That  in  the  day  to  come  you  may  be  freed  from  heavier 

woe. 
Try  first  on  earth 
What  you  can  do  hereafter. 

If  now  you  can  endure  so  little, 
How  will  you  bear  a  torture  that  must  last  for  ever? 
If  now  the  little  suffering  makes  you  so  impatient, 
What  will  gehenna  make  you  then  ? 
Behold  the  truth — the  two  you  cannot  have, 
Here  in  the  world  to  pass  delightful  days, 
And  afterwards  to  reign  a  king  with  Christ. 
And  had  you  lived  even  till  to-day  in  power  and  pleasure, 
What  would  it  all  have  done  for  you, 
If  in  this  instant  'twas  your  doom  to  die? 

So,  all  is  vanity 
Save  loving  God  and  serving  Him  alone; 
For  he  who  loves  his  God  with  all  his  heart 
Fears  neither  death  nor  punishment, 


WISH  TO  BATTER  ALL  OUR  LIVES.      57 

Judgment  nor  hell, 

Because  his   perfect   love   gives  him   safe   access  to  his 

God. 
But  he  who  still  clings  to  his  sin, 

What  wonder  if  he  fears  his  death  and  shuns  the  sentence  f 
Yet  it  is  good 
That  if  your  love  for  God  cannot  recall  you  from  your  evil 

ways. 
Fear  of  gehenna  should  compel  you. 
But  he  who  puts  the  fear  of  God  behind  his  back 
Cannot  stand  long  in  good ; 
Too  quickly  will  he  run  into  the  devil's  nets. 


CHAPTER  XXV. 

A  Burning  Wish  to  Better  All  Our  Lives. 

\far.  13.  T3  E  watchful  in  God's  service  and  be  diligent, 

-L-'     And  often  muse  on  what  the  life  is  you  have  chosen, 

And  why  you  left  the  world. 

Was  it  not  to  live  to  God, 

And  to  be  a  spiritual  man  ? 

Strive  to  make  progress  on  your  way ; 

For  soon  you  will  receive  the  wages  of  your  toil, 

And  fear  and  sorrow  shall  no  more  be  in  your  borders. 

You  shall  do  a  little  work, 

And  you  shall  find  great  rest,  eternal  joy. 

If  you  continue  in  your  work,  zealous  and  true, 

God  will  be  surely  true  to  you,  and  rich  in  His  rewards. 

Keep  a  fair  hope 

That  you  will  one  day  win  the  palm  ; 

But  nurse  no  careless  spirit, 

Lest  you  get  sluggish,  or  else  proud. 


58       WISH  TO  BETTER  ALL   OUR  LIVES, 


Mar.  14.      Once  on  a  time  a  man  oppressed  with  griei, 
A  man  that  ever  wavered, 
Hanging  "twixt  hope  and  fear, 
Laid  himself  down  in  prayer 
Before  the  altar  in  a  church, 
And  thus  he  thought  and  said, 
'•  Did  I  but  know  I  should  hold  on  unto  the  end." 
And,  as  he  prayed,  he  heard  a  holy  voice  within  him  say, 
"  If  you  knew  it. 
What  would  you  do  ? 

Do  now  just  what  you  would  resolve  to  do^ 
And  then  you  will  be  safe." 
Forthwith,  consoled  and  strengthened, 
He  gave  himself  unto  the  will  of  God, 
And  all  his  anxious  wavering  ceased. 
No  curious  wish  had  he 
To  know  what  should  befall  him  afterwards, 
But  he  rather  tried  to  find, 

As  he  began  and  as  he  ended  any  action  that  was  good, 
The  acceptable  and  perfect  will  of  God. 

Mar.  15,      "  Hope  in  the  Lord,  and  do  thou  what  is  good;* 
Thus  says  the  prophet, 
"  And  dwell  thou  in  the  land. 
And  thou  shalt  feed  upon  its  wealth.** 

There   is   a   thing  that   keeps   full   many  a  man  from 
getting  on. 
And  from  an  earnest  bettering  of  his  life, — 
Dread*  of  the  lions  in  the  way,  or  of  the  toilsome  fight ; 
But  it  is  those  who  try  with  manly  heart  to  overcome 
All  that  is  harsh  and  grievous  to  them, 

*  Horror  difficultatii. 


WISH  TO  BETTER  ALL   OUR  LIVES.      59 

Who  make  most  progress  on  the  road  of  piety. 

For  then  a  man  gets  greater  good, 

Wins  fuller  favour,* 

When  he  kills  his  passion  and  gains  the  day  over  himself. 

All  men  have  not  like  sins  to  conquer  and  to  kill ; 

Yet  the  careful  zealous  soul 

Will  be  the  stronger  on  his  path. 

Though  he  have  more  to  overcome, 

Than  he  of  well-conducted  ways 

Who  is  less  zealous  to  be  good. 

Two  things  above  all  others  help  to  great  improvement 

on  the  road  ; 
The  first,  to  take  yourself  away  with  violence 
From  all  that  nature  wickedly  inclines  to  ; 
And  next — the  more  you  need  the  good,  the  more  to  press 

on  towards  it ; 
A  third,  to  guard  against  and  overcome 
All  that  is  wont  to  grate  on  you  in  others. 

Look  to  your  progress  everywhere. 
That  if  you  see  or  hear  of  a  good  pattern  set 
You  may  be  straight  on  fire  to  copy  it ; 
But,  if  you  think  of  anything  as  shameful, 
Beware — for  you  may  do  the  same, 
And  even  if  you  may  have  done  it  once  and  yet  again, 
Try  the  sooner  to  improve. 
Just  as  5'our  eye  sees  other  men. 
So  in  your  turn  you  are  by  others  watched. 

How   sweet   and   pleasant   to    behold    a    brotherhood 
zealous  and  devout, 
Men  of  good  character — living  their  rule 
How  hard  and  sad  to  see  men  wandering  from  the  path, 

*  Gratiam. 


6o       WISH  TO  BETTER  ALL   OUR  LIVES. 

Not  practising  the  things  to  which  they  have  been  called 
How  hurtful  to  neglect  the  plan  of  our  profession, 
And  turn  our  thoughts  to  what  does  not  concern  them. 

III. 

Mar,  17.      Remember  then  your  purposed  plan  of  life, 
Putting  the  image  of  the  Crucified  before  you. 
You  look  upon  the  life  of  Christ  and  well  may  be  ashamed 
That  you  have  not  tried  more  to  make  yourself  like  Him, 
Though  you  have  long  been  walking  on  the  path  of  God. 
The  monk  whose  practice  lies 
In  the  most  holy  life  and  passion  of  the  Lord 
Will  find  in  it  abundance  for  his  uses  and  his  wants, 
Nor  does  he  need  to  ask  for  what  is  better 
Outside  the  life  of  Him. 

O  if  Jesus  on  the  cross  did  but  come  into  our  hearts. 
How  soon  we  should  be   learned,  and  how  learned  w€ 
should  be. 

Mar.  18.      Xhe  zealous  monk 
Bears  and  takes  well 
All  that  is  bidden  him. 
The  careless  monk,  and  lukewarm. 
Meets  sorrow  upon  sorrow, 
Trouble  on  trouble, 
Misery  on  every  side. 

Because  he  is  without  the  inward  comfort  in  his  soul, 
And  he  is  not  allowed  to  look  for  comfort  from  the  world. 
The  monk  who  lives  outside  his  rule, 
Leaves  the  way  open  to  a  dreadful  fall. 
The  monk  who  seeks  a  laxer  and  an  easier  life 
Will  always  be  in  trouble, 

For  one  thing  or  another  will  be  always  then  displeasing 
him. 


WISH  TO  BETTER  ALL   OUR  LIVES.      61 

How  do  so  many  other  monks  get  oa, 

Close  kept  within  the  cloister's  rule, 

Coming  out  but  now  and  then, 

Living  in  contemplation, 

Eating  but  sparingly  ? 

Their  dress  is  rough ; 

Their  toil  is  great ; 

Their  words  are  few  ; 

Their  vigils  long ; 

Their  sleep  is  short ; 

They  pray  their  prayers  ever  and  again ; 

And  they  are  always  reading  ; 

Keeping  themselves  in  all  their  order's  discipline. 

See  the  Carthusians  and  Cistercians,* 
The  monks  and  nuns  of  many  another  order  ; 
See  how  they  rise  up  every  night 
To  sing  their  psalms  to  God, 
And  it  would  be  a  shame  that  you 
Should  grow  so  sluggish  in  your  holy  work. 
When  such  a  number  of  good  souls 
Begin  to  sing  their  songs  to  Him. 
O  that  there  was  nothing  to  be  done 
But  praise  our  God  and  Lord  with  heart  and  voice; 
O  that  you  never  felt  the  need  to  eat  and  drink  and  sleep, 
And  that  you  could  be  always  blessing  Him, 
Spending  your  time  in  what  is  helpful  to  the  soul. 
Then  you  would  be  happier  far  than  now, 
When  you  are  but  the  slave  to  something  that  the  body 

needs. 
O  would  to  God  these  needs  did  not  exist, 
That  there  were  no  food  wanted  but  the  soul's. 
Which  we,  alas,  taste  only  now  and  then. 

•  Founded  about  iioo  a.d. 


62       WISH  TO  BETTER  ALL   OUR  LIVES. 

When  man  has  come  to  this, 
That  he  looks  not  for  comfort  to  created  things, 
Then  does  he  first  begin  truly  to  taste  of  God. 
Then,  too,  will  he  be  well  content,  let  what  will  come,  come ; 
Then  he  will  not  rejoice  for  what  is  great, 
Nor  grieve  for  what  is  little, 
Resting  wholly,  trustingly  in  God, 
His  all-in-all, 

To  "Whom  nothing  ever  dies, 
Or  fades,  ^■ 

But  all  things  live  to  Him, 
And  at  His  nod  without  delay  they  serve  Him. 

Mar.  90.      Ever  be  mindful  of  the  end ; 

"  Time  that  is  lost  never  returns ;  ** 

And  never  will  you  get  to  virtue 

Without  anxious  thought  and  care. 

Once  become  cool, 

You  fall  away ; 

But,  if  you  give  yourself  to  fiery  zeal, 

You  will  be  quite  at  peace, 

And  all  your  labour  will  seem  lighter  to  you, 

Because  of  God's  touch*  and  the  good  you  love. 

A  zealous,  busy  worker 

Is  prepared  for  everything. 

It  is  a  harder  thing  to  stand  against  one's  faults  and 
passions, 
Than  to  labour  with  the  body  till  the  sweat  pours  down. 
He  who  does  not  shun  small  faults, 
Little  by  little  slips  into  the  greater. 
You  will  be  glad  at  eventide 
If  you  spend  your  day  with  profit. 

♦  Gratiam. 


WISH  TO  BETTER  ALL   OUR  LIVES.      63 

Watch  o'er  yourself, 

Arouse  yourself, 

And  warn  yourself, 

And,  let  what  will  come  to  another, 

Never  nQ.^&z\.  yourself . 

The  more  you  treat  yourself  with  violence, 

The  greater  will  your  profit  be.    Amea 


Here  end  the   ^^  Warnings    Useful  to  a 
Spiritual  Life" 


BOOK   IL 


CONTENTS   OF  BOOK  II. 


CHAP.  PAGE 

I.    The  Higher  Life  Within 67 

X.  Lowly  Submission         ..•••••••71 

3.  A  Good  Peaceful  Man  ....•••••        72 

4.  A  Pure  Mind  and  a  Single  Aim  .«•,.,,,        74 

5.  Thoughts  on  Ourselves .75 

6.  Joy  in  the  Conscience  that  is  Good    .•«,,-        77 

7.  Love  of  Jesus  above  All       ..•••••.        79 

8.  Jesus,  our  Familiar  Friend  .        ..•••••        81 

9.  No  Consolation .       •       .        .        83 

10.    Gratitude  for  God's  Kindness 88 

XI.  Ho-w  Few  the  Lovers  of  the  Cross  of  Jesus  are       ,       •       .       91 

18.  The  Royal  Pathway  of  the  Holy  Cross      .       .        .        •       •        93 


Here  begin  the  "  Warnifigs  to  draw  us  to 
tJu  Inward  Lifer 


CHAPTER  I. 

The  Higher  Life  Within. 

Mar.  «x.  r^  OD'S  kingdom  is  within  you,  saith  the  Lord 
vJf     With  all  your  heart  turn  you  to  God, 
Leaving  this  world  of  misery, 
And  your  soul  shall  find  its  rest. 
Learn  to  despise  all  outer  things, 
And  give  yourself  up  to  the  life  within, 
And  you  shall  see  God's  kingdom  come  in  you. 
For  it  is  peace  and  joy,  joy  in  the  Holy  Ghost, 
And  is  not  given  unto  the  wicked. 

Christ  shall  come  and  give  you  His  consoling  presence, 
If  from  within  you  have  prepared  a  place  where  He  may 

fitly  dwell. 
All  His  glory,  all  His  beauty  lies  within. 
The  inner  life  delights  Him ; 
And  unto  one  who  lives  the  inner  life, 
Christ  often  comes. 
Sweet  the  talk  :  dear  the  consolation  : 
Great  the  peace  :  the  intimacy  passing  wonderful. 

Ho,  faithful  soul,  make  your  heart  ready  for  your  Spouse, 
That  He  may  deign  to  come  to  you, 
And  take  up  His  abode: 
For  thus  He  speaks, 


68  THE  HIGHER  LIFE   WITHIN, 

"  If  any  love  Me  he  will  keep  My  words, 

And  we  will  come  to  him, 

And  with  him  will  we  make  our  dwelling-place," 

Ifar.  22.     Room,  then,  for  Christ, 

And  to  all  other  entrance  be  denied. 

And,  having  Him, 

Then  you  are  rich  :  He  is  enough  for  you. 

Tis  He  that  will  provide  for  you  ; 

He  will  be  your  faithful  steward  in  all, 

That  there  may  be  no  need  to  put  your  hopes  in  men ; 

For  men  soon  change  and  quickly  fail  us» 

But  Christ  stays  till  eternity, 

And  stands  to  help  us  firmly  to  the  end. 

We  cannot  put  much  trust  in  man,  weak  and  doomed  to 

die — 
Useful  and  loving  though  he  be ; 
Nor  need  we  nurse  sad  thoughts 
If  now  and  then  man  thwarts  us  and  opposes. 
They  that  to-day  are  with  us, 
May,  on  the  morrow,  take  another's  part. 
Shifting  often  like  the  changing  breeze. 


Sfar.  as-      Then  put  your  trust  alone  in  God, 
And  let  Him  be  your  fear,  your  love. 
He  will  answer  men  for  you. 
He  will  do  what  shall  be  best, 
And  He  will  do  it  well. 
Here  you  have  no  abiding  city ; 
Everywhere  you  are  a  stranger  and  a  pilgrim. 
Nor  will  you  find  your  peace, 
Save  you  be  inwardly  at  one  with  Christ. 
Why  look  you  round. 


THE  HIGHER  LIFE   WITHIN.  69 

When  this  is  not  your  rest  ? 

Your  home  should  be  in  heaven; 

And  all  the  sights  of  earth 

Are  to  be  looked  at  as  a  passing  show ; 

Passing,  passing  by, — 

And  you  with  them. 

See  that  you  cling  not  to  them, 

For  fear  you  be  ensnared  and  perish. 

Your  thoughts  must  be  with  God  on  high, 

Your  prayers  unceasingly  must  go  straight  up  to  Christ. 

Mar.  24.      And  if  you  know  not  how  to  muse  on  high  and  heavenly 
themes, 
Rest  your  thoughts  on  what  Christ  suffered, 
And  let  them  love  to  dwell  upon  His  holy  wounds  ; 
For  if  you  hurry  with  good  thoughts 
To  Jesus'  wounds  and  to  the  precious  nail-prints, 
In  your  trials  you  will  feel  great  comfort ; 
You  will  think  but  little  of  the  scorn  of  men, 
And  with  ease  you  will  endure  detracting  words. 
For  He  when  in  the  world  was  scorned  of  men, 
Left  amid  insults  in  His  greatest  need 

By  all  His  friends  and  those  who  knew  Him  best. 

Could  Christ  so  suffer  and  be  scorned, 

And  is  there  anything  you  dare  to  wail  for  ? 

Christ  had  His  enemies  and  men  that  spoke  against  Him, 

And  d.oyou  want  to  find  all  friends  and  helpers? 

Where  shall  the  crown  be  for  your  suffering 

If  no  cross  meets  you  on  your  way  ? 

And  if  you  will  have  nothing  go  against  you 

How  can  you  be  His  friend  ? 

If  you  would  reign  with  Him, 

Bear  up  with  Him  ;  bear  up  for  Him. 

Had  you  once  wholly  entered  to  His  inner  life^ 


70  THE  HIGHER  LIFE   WITHIN, 

Had  you  once  tasted  of  His  glowing  love, 
You  would  care  little  for  your  private  weal  or  woe, 
Nay, — you  would  be  glad  when  insults  come, 
Because  the  love  of  Him  makes  men  heap  scorn  upon 
themselves. 

i-      He  who  loves  Jesus  and  loves  truth, 
The  man  of  really  inner  life, 
From  unchecked  passions  free. 
Can  turn  himself  with  ease  to  God, 
And  lift  himself  above  himself  in  thought, 
And  rest  in  peace,  enjoying  Him. 

The  man  who  tastes  life  as  it  really  is, 
Not  as  men  talk  of  it, 
Not  as  men  value  it, 
He  is  the  true  philosopher, 
Taught  of  God,  and  not  of  men. 
The  man  who  learns  to  walk  the  inward  road. 
Weighing  outward  life  as  little, 
Asking  for  no  set  places,  wanting  no  fixed  times 
To  pray  his  holy  prayers. 
He  soon  collects  his  thoughts. 
Because  he  never  dissipates  his  life 
Upon  the  outward  vyorld. 
No  outside  work  stands  in  his  way, 
No  business  "that  cannot  wait"; 
But  as  things  come 
He  fits  himself  to  them. 
The  man  of  inward  method,  ordered  well, 
Cares  nothing  for  the  strange  and  zig-zag  ways  of  men. 
The  more  we  draw  the  world  to  us. 
The  more  we  listen,  and  the  rougher  is  the  road. 

If  it  v^ere  well  with  you,  if  you  were  truly  purged, 


LOWLY  SUBMISSION.  71 

All  you  meet  would  turn  to  good,  would  help  you  on  youi 

way. 
It  is  because  you  are  not  fully  dead  to  your  own  mortal  self, 
Nor  separate  from  earth, 

That  many  a  thing  grates  on  you  and  disturbs  your  peace. 
Nothing  so  spots  the  heart  of  man, 
Nothing  entangles  it  so  much. 
As  a  foul  longing  for  created  things. 
Refuse  the  comforts  from  without, 
And  you  will  shout  for  joy  within,  and  often  catch  a  glimpse 

of  heaven. 


CHAPTER   II. 

Lowly  Submission, 

TAKE  not  much  thought  who  is  for  you  or  against  you ; 
B'jt  fhirk  a'-d  care  for  this, 
That  God  be  wah  ^uu,  wimisoeer  yes  Ic. 
Keep  a  good  conscience, 
And  He  will  shield  you  well; 
For  him  whom  God  will  help 
Man's  malice  cannot  harm. 
If  you  can  only  hold  your  peace  and  suffer, 
Without  a  doubt  you  shall  perceive  some  help  from  God. 
He  knows  when  He  will  set  you  free  and  how, 
And  you  must  leave  yourself  to  Him. 
It  is  God's  work — to  help 
And  set  men  free  from  all  confusion. 

Often  it  aids  us  much  to  keep  us  in  a  humbler  walk, 
That  other  men  know  of  our  faults  and  talk  of  them. 
When  men  are  humble  for  their  failings. 
Then  they  easily  calm  others, 
And  lightly  satisfy  all  that  are  wroth  with  them. 


72  A   GOOD  PEACEFUL  MAN. 

11. 
Mar.  97.      It  is  the  humble  man  that  God  defends  and  frees; 
It  is  the  humble  man  He  loves  and  comforts. 
To  the  humble  man  He  bends, 

To  the  humble  man  He  gives  abundance  of  Plis  favour. 
And  when  he  is  cast  down,  He  lifts  him  up  to  glory. 
To  the  humble  man  He  shows  His  secrets, 
And  sweetly  draws  him  to  Himself,  and  bids  him  come. 
The  humble  man,  though  he  may  meet  with  shame, 
Is  yet  well  enough  at  peace. 
Because  he  stands  on  God,  not  on  the  world. 
Think  not  that  you  have  profited  a  whit 
Unless  you  feel  yourself  lower  than  all. 

CHAPTER  HI. 

A  Good  Peaceful  Man. 

Mar.  28.  -pj^lRST  keep  yourself  at  peace ; 
J-        Then  you  can  quiet  others. 
The  peaceful  man  is  of  more  use 
Than  the  great  doctor. 
The  passionate  turn  even  good  to  bad, 
Lightly  believing  evil. 

The  peaceful  man  turns  everything  to  good. 
The  man  at  peace 
Never  suspects, 

But  the  disturbed  and  discontented  soul 
Is  tossed  by  many  a  suspicious  thought. 
Not  still  himself. 
Nor  suffering  others  to  be  still, 
Often  he  says  what  he  should  not ; 
Often  he  leaves  what  should  be  done, 
Neglects  his  duty, 
Musing  on  all  that  other  men  are  bound  to  do. 


A   GOOD  PEACEFUL  MAN,  73 

Therefore  first  be  zealous  for  yourself, 
And  then  you  may  be  justly  zealous  for  your  neighbour. 
You  know  so  well  how  to  gxcwsq  your  deed^ 
And  throw  another  light  on  them  ; 
Others'  excuses  you  will  not  receive. 
Better  accuse  yourself, 
And  set  your  brother  free. 
If  you  would  have  men  bear  with  you, 
Bear  you  with  them. 

II. 

Mar.  ag.      Look  at  true  charity  and  humbleness  of  mind. 
It  knows  not  wrath  nor  petulance, 
Save  with  itself ; 
How  far  you  are  from  that. 
Living  with  the  good  and  kind  is  nothing  great. 
That  suits  every  one  of  course, 
And  every  man  likes  quiet  days, 
And  loves  those  men  who  think  with  him ; 
But  a  great  gift  it  is,  and  worthy  of  all  praise, 
And  a  manly  deed  to  boot, 

To  live  at  peace  with  men  who  are  cross-grained,  undis 
ciplined,  and  harsh. 

III. 

Some  there  are  who  live  at  peace 
Both  with  themselves  and  with  the  world  ; 
And  some  who  neither  are  at  peace  themselves, 
Nor  yet  let  others  be ; 
A  trouble  unto  others, 
A  greater  trouble  to  themselves. 
Some  keep  themselves  in  peace, 
And  try  to  bring  back  others  too. 


74     A  PURE  MIND  AND  A  SINGLE  AIM.  ' 

Yet  in  this  life  of  misery  our  peace  must  rather  lie  in 
humble  suffering, 
And  not  in  callousness  to  all  that  goes  against  us. 
The  man  who  knows  how  to  bear  suffering  well, 
Will  enjoy  greater  rest. 
He  is  the  conqueror  of  himself, 
Lord  of  the  world, 
Christ's  friend, 
The  heir  to  heaven. 

CHAPTER  IV. 

A  Pure  Mind  and  a  Single  Aim. 

^«r.  30.  T3  Y  two  wings  man  is  lifted  from  the  things  of  earth — 
-L'     Simplicity  and  purity. 
Simplicity  must  be  the  keynote  to  his  motive ; 
Purity  the  keynote  to  his  love. 
His  motive  aims  at  God  ; 
His  love  embraces  and  enjoys  Him. 

II. 

If  you  are  free  within  from  an  ill-ordered  mind, 
Others'  good  actions  will  not  hinder  you. 
If  your  motive  and  your  aim  be  naught  but  God's  will  and 

your  neighbour's  profit, 
You  will  enjoy  the  inner  liberty. 

Were  your  heart  right, 
Then  all  created  things  would  be  mirrors  of  life  and  books 

of  holy  teaching. 
No  created  thing  so  small  and  worthless 
As  not  to  bring  before  men's  eyes  the  goodness  of  their 

God. 
If  you  were  good  and  pure  within, 


THOUGHTS  ON  OURSELVES.  75 

You  would  see  all  things  clear,  nothing  between, 

And  you  would  understand  them  all ; 

And  a  pure  heart 

Sees  right  inside — to  heaven  and  helL 

As  each  man  is  within, 
So  he  judges  all  that  is  without. 
If  in  the  world  joy  anywhere  exists, 
It  is  the  pure  in  heart  that  own  it ; 
If  sorrow  and  heaviness  be  anywhere, 
The  evil  conscience  knows  them  well. 

As  iron,  when  thrust  into  the  flame. 
Loses  its  rust. 
And  turns  to  glowing  white, 

So  he  who  wholly  turns  to  God  puts  off  his  sluggish  ways, 
And  changes  to  another  man. 
When  man  begins  to  cool, 
He  fears  a  little  toil, 

And  gladly  welcomes  comfort  from  without 
But  when  we  really  gain  the  victory, 
And  walk  like  men  upon  the  way  of  God, 
Then  we  think  little  of  the  things 
That  once  we  felt  so  hard. 

CHAPTER  V; 
Thoughts  on  Ourselves, 

WE  cannot  much  rely  upon  ourselves, 
Because  God's  favour  and  our  own  powers  oftet 
fail  us. 
Our  light  is  dim. 
And  even  this  we  soon  neglect  and  lose. 
Often  we  do  not  see 
That  in  our  hearts  we  are  so  blind. 


76  THOUGHTS  ON  OURSELVES, 

Our  deeds  are  often  ill, 

And  our  excuses  worse. 

Passion  moves  us  ever  and  again, 

And  we  think  it  zeal. 

We  blame  the  small  mistakes  of  other  men, 

But  for  our  greater  sins — we  pass  them  by. 

Ready  enough  to  feel  and  ponder  on  all  we  sufiFer  from 

the  world, 
Thoughtless  of  all  that  others  suffer  at  our  hands. 
If  men  would  well  and  rightly  muse  on  their  own  deeds, 
No  reason  would  there  be  for  grievous  judgment  of  another. 


Aprils,      The  man  who  looks  within. 

Puts  his  anxiety  for  self  before  all  other  cares. 

And  he  who  diligently  bends  his  thoughts  upon  himself. 

Easily  holds  his  tongue  about  the  world. 

Never  will  you  live  the  inner  life,  never  be  holy, 

Until  you  leave  your  neighbour's  matters  all  in  peace. 

And  look  particularly  on  yourself. 

If  to  yourself  and  to  your  God  you  wholly  turn, 

All  that  you  see  abroad  will  hardly  move  yoiu 

Where  are  you  when  you  are  not  present  to  yourself  ? 
And  after  running  everywhere, 
What  have  you  gained  if  negligent  of  self  ? 
If  you  must  have  peace  and  really  be  at  one, 
You  must  put  all  else  aside, 
And  keep  yourself  before  your  eyes  ; 
Then  you  will  gain  much  good. 
If  you  can  give  yourself  a  holiday 
From  all  the  cares  of  time. 
You  will  fail  badly 
Glancing  at  aught  that  savours  of  the  world. 


JOY  IN  THE  GOOD   CONSCIENCE.         77 

III. 

Let  naught  be  great  or  high  or  dear  or  pleasant  to  you, 
Save  it  be  simply  God  or  of  God. 
Think  all  but  vanity 

That  comes  by  way  of  comfort  from  created  things. 
The  soul  that  loves  its  God 
Scorns  all  things  less  than  God ; 
God  only,  everlasting  and  unmeasured, 
Filling  all  the  world, 
The  comfort  of  the  soul,  the  heart's  true  joy. 

CHAPTER  VI. 
Joy  in  the  Conscience  that  is  Good. 

A  GOOD  man's  glory 
Is  the  witness  that  his  quiet  conscience  bears. 
With  a  quiet  conscience. 
You  will  continually  have  joy. 
It  can  bear  much, 

And  amid  troubles  is  exceeding  glad  J 
But  the  bad  conscience 
Is  always  restless  and  afraid. 

Sweet  will  be  your  rest, 
If  your  heart  blames  you  not 
Only  be  glad  at  heart, 
When  some  good  deed  is  done. 
The  bad  have  no  true  joy, 
Feel  no  true  peace  within  ; 

"  There  is  no  peace  for  the  wicked,  saith  the  Lord,* 
And  if  they  say, 
"  We  are  at  peace, 
No  evil  shall  come  nigh  us, 
None  will  dare  to  hurt  us," 


78        JOY  IN  THE  GOOD  CONSCIENCE, 

Trust  them  not, 

For  on  a  sudden  out  will  flash  the  wrath  of  God. 
Their  acts  shall  be  brought  back  to  nothingness, 
And  their  thoughts  shall  fade  away. 

Glorying  in  trouble 
Is  not  hard  for  one  who  loves ; 
For  glorying  thus  means  glorying  in  the  Cross. 
Short-lived  is  the  glory 
Given  or  received  of  men, 
And  sadness  ever  follows  in  its  train. 

II. 
AprU  4.      The  glory  of  the  good  lies  in  their  consciences, 
Not  in  men's  lipsw 

From  God  and  in  God  is  the  glory  of  the  just ; 
Their  joy  is  what  is  true. 
He  who  sighs  for  the  true  eternal  glory 
Gives  not  a  thought  to  that  of  time, 
And  he  who  wants  the  fame  of  time, 
Or  does  not  heartily  despise  it, 
Is  proved  to  care  but  little  for  the  fame  of  heaven. 

A  very  quiet  heart  has  he 
Who  cares  for  neither  praise  nor  cursing. 
If  his  conscience  be  but  pure, 
He  is  at  peace  and  is  content. 
Praise  makes  you  none  the  holier ; 
Cursing  makes  you  none  the  worse. 
What  you  are,  you  are, 
God  sees ;  you  cannot  be  called  greater. 

If  you  but  turn  your  thoughts  to  what  you  are  vhen  you 
are  by  yourself. 
You  will  not  care  what  men  say  of  you. 
Man  looks  upon  the  face. 


LOVE   OF  JESUS  ABOVE  ALI^  79 

God  on  the  heart ; 
Man  muses  on  the  deeds, 
God  weighs  the  motives. 
Aprils.      It  is  a  sign  that  a  man's  soul  is  lowly, 

If  he  do  always  well  and  yet  puts  little  value  on  himself. 

It  is  a  sign  of  purity  and  inward  confidence 

To  want  no  comfort  from  created  things. 

The  man  who  wants  no  proof  from  the  outer  world  to  help 

him  on 
Has,  it  is  clear,  trusted  himself  to  God. 
"  He  is  not  approved,"  says  blessed  Paul,   "  who  lauds 

himself, 
"  But  he  whom  God  approves." 
Within — a  walk  with  God ; 
Without — no  tie  to  any  ; 
This  is  the  inward  life. 


CHAPTER  VII. 

Love  of  Jesus  above  AIL 

April  6.  T  J  APPY  the  man  who  knows  what  loving  Jesus  means, 
L±      Scorning  himself  for  Jesus'  sake. 
We  must  leave  what  v/e  love  for  Him  we  love, 
For  Jesus  would  be  loved  alone  and  above  all. 
Affection  for  created  things  is  weak  and  treacherous; 
But  love  for  Him  is  faithful  and  will  last. 
He  that  to  the  creature  clings 
Shall  fall  with  what  is  frail. 
He  that  throws  his  arm  round  Jesus 
Shall  grow  for  ever  stronger. 

II. 

Love  Him,  keep  Him  as  your  friend; 
He  will  not  leave  you  when  all  others  go ; 


8o  LOVE   OF  JESUS  ABOVE  ALL. 

Nor  will  He  let  you  die  at  last. 

One  day  you  will  have  to  part  from  all, 

Willing  Of  no; 

But  hold  to  Him  in  life  and  death, 

And  trust  yourself  unto  His  faithful  care, 

Who  alone  can  help  you  when  all  others  fail. 

Such  is  your  loved  one. 

That  He  will  not  take  what  is  another's, 

But  He  will  have  your  heart  alone, 

Seated  on  His  own  throne  like  a  king; 

And  He  would  willingly  dwell  with  you 

If  you  c6uld  only  free  yourself 

From  all  things  that  are  made. 


III. 

April  7.      "Yti^  faith  you  put  in  man,  apart  from  Him, 
You  will  find  it  nearly  all  lost  work. 
Lean  not,  trust  not  to  the  wind-swept  reed  ; 
*'  All  flesh  is  grass, 
And  all  its  glory  like  the  flower  of  grass  will  fall.** 

You  will  be  soon  deceived, 
Looking  so  fixedly  upon  the  outward  form  of  man, 
For  if  you  seek  your  stay,  your  gain,  in  others, 
Often,  often  will  you  feel  but  loss. 
If  in  all  you  look  to  Him, 
Of  a  surety  you  will  find  Him. 
If  you  look  but  for  yourself. 
Then  you  shall  find — yourself, 
To  your  own  ruin. 
For  men  not  seeking  Jesus 
Do  themselves  more  harm, 
Than  all  the  world  and  all  their  foes  can  da 


JESUS,   OUR  FAMILIAR  FRIEND,  8i 

CHAPTER  VIII. 
Jesus,  Our  Familiar  Friend, 

JESUS  near— all  is  well ; 
Nothing  seems  difficult. 
When  He  is  absent, 
All  is  hard. 

When  He  does  not  speak  in  us, 
Comfort  is  worthless  ; 
But  if  He  speaks  one  word. 
Great  is  the  comfort  felt. 

Did  she  not  rise,  Mary  of  Magdala,  from  where  she  wept. 
At  Martha's  word,  "  Here  is  the  Master  calling  thee  "  ? 
Happy  the  hour 

When  Jesus  calls  you  from  your  tears  to  joy  of  heart. 
How  parched,  how  hard  you  are  without  Him ; 
How  empty  and  unwise 
If  you  want  anything  beyond  Him. 
Would  not  the  loss  of  Him  be  greater  loss 
Than  if  the  whole  world  went  from  you. 
What,  without  Him,  can  it  give  you  ? 
Apart  from  Him,  life  is  a  grievous  hell ; 
With  Him,  a  pleasant  garden. 
If  He  be  with  you. 
No  enemy  can  hurt  you. 
He  who  finds  Jesus 
Finds  a  treasure  rare, 
A  jewel  above  all  others. 

And  he  who  loses  Him  is  losing,  ah,  sO  iiiUch, 
Much  more  than  all  the  world. 
Without  Him  man  is  but  a  beggar ; 
With  Him,  a  prince. 

0 


Z2         JESL/S,   OUR  FAMILIAR  FRIEND. 

II. 
''^■^9^      It  is  a  matter  of  much  art 

To  know  the  way  to  live  with  Him, 

And  to  know  how  to  keep  Him  shows  great  wisLfom. 

lie  you  peaceable  and  lowly, 

And  He  will  then  be  with  you. 

You  may  soon  drive  Him  off  and  lose  His  grace, 

If  you  will  turn  away  unto  the  outer  world. 

Once  you  have  driven  Him  off  and  lost  Him, 

Whom  will  you  look  for  and  go  to  as  your  friend  ? 

Without  a  friend  you  cannot  live  in  health ; 

And  if  He  be  not  your  friend  above  all  others, 

You  will  be  so  sad  and  desolate. 

Thus  you  are  acting  as  a  fool 

If  you  trust  in  any  other  or  rejoice. 

You  had  better  choose 

To  have  the  whole  world  set  against  you, 

Than  Jesus  angry. 

Of  all  those  that  are  dear  to  you, 

Let  Jesus  be  your  special  love. 

III. 
April  xo.      All  may  be  loved  for  Him  ; 
But  Jesus  for  Himself. 

He  must  alone  be  loved  v^-ith  an  exceeding  passion  \ 
For  He  alone,  before  all  other  friends. 
Is  found  both  good  and  true, 
ror  Him  and  in  Him  friends  and  foes 
Must  all  alike  be  dear  to  you, 
And  for  all  He  is  to  be  besought, 
That  all  may  know  and  love  Him. 
Never  desire  excessive  praise  or  love ; 
This  is  the  attribute  of  God  alone. 
Who  has  no  fellow. 


NO  CONSOLATION,  83 

And  never  wish  that  any  one  should  set  his  heart  on  you, 
Nor  set  your  own  heart  upon  any. 
Let  Him  be  in  you 
And  in  the  hearts  of  all  the  good. 
^  »'•      Be  pure  and  free  within, 

Untrammelled  by  the  love  of  anything  created. 

Bring  to  your  God  a  naked  heart  and  clean, 

If  you  would  rest  and  see 

How  gracious  is  the  Lord. 

And  truly  you  will  never  come  to  this 

Unless  His  grace  go  on  before  3'ou,  and  it  draw  you  on 

To  free  yourself  and  say  farewell  to  all, 

That  you  may  be  alone  with  Him,  and  He  with  you,  both 

one. 
When  God's  favour  comes  to  man. 
He  can  do  anything; 
And  when  it  ebbs  from  him, 
It  leaves  him  poor  and  weak, 
A  slave,  left  to  his  beating — 
Yet  in  this  he  must  not  be  cast  down, 
Must  not  despair ; 

But  stand  with  even  mind  to  do  the  will  of  God, 
And  suffer  all  that  comes  to  him, 
For  the  honour  of  the  name  of  Jesus  Christ. 
For  summer  follows  hard  on  winter, 
And  after  night  returns  the  day. 
After  a  storm,  great  calm. 

CHAPTER   IX. 

No  Consolation. 

it\2    TT  is  not  hard  to  scorn  man's  consolation 
-A-     When  God's  is  near  at  hand. 
But  it  is  a  very  grand  thing  so  to  live 


84  NO  CONSOLATION, 

That  we  can  do  without  all  comfort, 

Either  from  earth  or  heaven, 

And  to  be  willing  for  God's  honour  to  bear  up 

Against  this  exile  of  the  heart,* 

And  to  seek  self  in  nothing, 

And  never  look  upon  one's  own  deserts. 

Is  it  so  great 
To  smile  and  be  devout  when  God's  touch  comes  to  you  ? 
This  is  an  hour  beloved  by  all. 
He  rides  with  ease 
Drawn  in  a  chariot  of  God's  grace. 
What  wonder  if  he  feel  no  weight, 
Carried  by  Almighty  God, 
And  guided  by  the  best  of  guidey  ? 

April  xy.      We  are  delighted  to  be  comforted  by  something  ; 
Man  finds  it  hard  to  doff  the  garment  of  himself. 

Laurence  t  the  martyr  and  his  priest  o'ercame  the  world, 
Despising  all  that  seemed  delightful  in  the  universe, 
And  for  Christ's  love  even  suffered 
That  Sixtus  should  be  taken  from  him, 
Sixtus  the  high  priest  of  God,  whom  he  loved  so  much. 
Thus  by  his  love  for  his  Creator  he  overcame  his  love  of 

man. 
And  for  human  consolation  he  chose  what  pleased  his  God. 
And  you,  too,  learn  to  leave  some  close  and  much-loved 

friend,  to  show  your  love  of  God  ; 
Nor  take  it  grievously  when  you  are  left  by  one  you  love, 
Knowing  that  we  must  all  at  last  be  parted. 

♦  That  is,  the  heart's  home  is  not  on  earth  :  it  is  in  exile 
here. 

■f-  He  was  roasted  to  death  in  Valerian's  persecution,  A.D.  250 
circ. 


NO   CONSOLATION.  85 

iptiltA.      Great  and  long  must  be  the  conflict  in  a  man 

Before  he  learns  fully  to  win  the  battle  o'er  himselt, 

And  draw  his  whole  affection  unto  God, 

When  a  man  rests  upon  himself 

He  lightly  slips  to  human  comfort, 

But  Christ's  true  lover  and  the  careful  follower  of  the  good 

Does  not  fall  back  on  consolation, 

Nor  does  he  seek  deluding  sweetness  such  as  this, 

But  asks  that  he  may  rather  bear 

Hard  labour  and  stern  practices  for  Christ. 

II. 

A^-it  15.      Therefore  when  comfort  of  the  spirit  is  given  from  God 

to  you, 
Take  it :  be  thankful ; 
But  know — it  is  a  gift  of  God, 
And  not  a  merit  of  your  own. 
Be  not  puffed  up  ; 

Do  not  rejoice  nor  emptily  presume,  • 
But  be  the  humbler  for  the  gift, 
More  careful  and  more  timid  in  your  actions  ; 
For  the  hour  of  consolation  will  go  by  and  trial  will  follow 

in  its  wake. 
When  comfort  goes, 
Do  not  at  once  despair. 
But  with  humility  and  patience  wait  for  the  coming  of  the 

heavenly  One ; 
For  God  can  give  you  greater  comfort  than  before. 

This  is  nothing  new  nor  strange 
To  those  who  know  God's  way  ; 
For  in  the  lives  of  saints  and  seers  of  old 
Often  has  it  been  like  this^ 
One  comfort  changing  for  another. 


86  NO  CONSOLATION. 

Therefore  one  said  when  grace  was  with  him, 

**  I  said  in  my  abundance, 

I  shall  be  never  moved  ;  " 

But,  when  God's  favour  went, 

He  tells  us  what  he  felt ;  and  says, 

"  Thou  didst  turn  Thy  face  from  me, 

And  I  was  troubled," 

Yet  even  so,  far  from  despairing. 

He  presses  on  his  prayer  to  God,  and  says, 

"  To  Thee,  O  God,  I  will  lift  up  my  voice, 

And  to  my  God  lift  up  my  prayer." 

At  last  he  brings  the  good  back  from  his  prayer, 

And  witnesses  that  he  was  heard,  and  says, 

"  God  heard  and  pitied  me. 

He  is  become  my  Helper." 

(And  how  ?) 

"Turning  my  wailing  into  joy, 

Surrounding  me  with  gladness." 

April  x6.      If  the  great  saints  have  found  it  thus, 
We,  weak  and  poor,  must  not  despair, 
If  at  one  hour  we  burn. 
And  at  another  hour  are  cold  ; 
Because  the  Spirit  ebbs  and  flows 
At  the  good  pleasure  of  God's  will, 
And  blessed  Job  has  said, 
••  At  early  dawn  Thou  comest  to  him, 
And  on  a  sudden  provest  him." 


III. 

April  ly.      But  what,  then,  can  I  hope  for, 
And  in  what  thing  should  I  trust  ? 
Even  in  God's  great  pity  alone, 


NO  CONSOLATION.  8; 

And  in  the  hope  of  favour  trom  on  high. 

For  though  good  men  be  near  me,  pious  brothers,  faithful 

friends, 
Sweet  songs  or  hymns. 
All  these  please  me  but  a  little, 
Taste  but  a  little, 
When  I  am  left  by  God  and  find  myself  in  my  own 

poverty. 
Then  there  is  no  better  remedy 
Than  patience  and  self-sacrifice  beneath  the  will  of  God. 

Never  did  I  meet  with  man  so  pious,  so  devout. 
Who,  now  and  then,  had  not  some  lessening  of  God's 

kindness, 
Who  did  not  feel  God's  favour,  now  and  then,  grow  smaller. 
None  so  holy,  so  high  wrought,  so  full  of  light, 
Who  has  not  been  tempted,  in  days  gone  by,  or  now. 
For  he  deserves  not  to  enjoy  a  lofty  thought  of  God, 
Who  is  not  tried  for  God  by  sorrow. 
Trial  is  wont  to  be  the  sign  of  comfort  coming  soon  , 
For  to  men  proved  by  trial 
Heavenly  consolation  is  vouchsafed, — 
"  To  him  that  overcometh  I  will  give  for  food  the  tree  of 

life ; " 
And  consolation  from  on  high  is  sent 
To  make  us  brave  to  bear  adversity. 
Temptation  follows 

That  man  may  not  be  proud  for  blessings  he  has  had. 
The  devil  does  not  sleep. 
And  flesh  is  not  yet  dead. 
Haste  therefore  to  prepare  you  for  the  frayj 
For  on  your  right  hand  and  your  left 
Stand  foes  who  never  rest 


88       GRATITUDE  FOR   GODS  KINDNESS 

CHAPTER  X. 
Gratitude  for  God^s  Kindness* 

April ig.  "t  T  THY  seek  for  peace, 

V  V       When  you  are  born  to  toil  ? 
Give  yourself  up  to  patience,  not  to  comfort ; 
To  the  bearing  of  your  cross,  and  not  to  joy. 

For  who,  of  all  men  in  the  world,  would  not  with  willing* 
ness  receive  comfort  and  spiritual  joy 
If  he  could  always  keep  it  ? 
For  comfort  in  the  spirit  goes  beyond 
All  earth's  delights  and  all  the  pleasures  of  the  flesh ; 
And  all  the  pleasures  of  the  world 
Are  vain  or  vile ; 

And  only  pleasures  of  the  spirit  good  and  sweet, 
The  children  of  the  virtues. 
Poured  down  by  God  into  pure  souls. 

But  these  comforts  from  on  high,  man  cannot  always  have 
them  as  he  would, 
Because  the  tempter's  hour  may  not  be  over. 

And  visits  from  on  high  find  a  great  obstacle- 
False  freedom  and  great  confidence  in  self. 

April 70.      God  does  well  in  giving  kindly  consolation, 
But  man  does  ill. 
In  that  he  does  not  put  it  down  to  God,  and  give  Him 

thanks  for  it. 
And  therefore  gifts  of  grace  cannot  keep  flowing  in  on  us, 
For  we  are  thankless  to  the  Author ; 
Nor  do  we  pour  them  back  unto  the  fount,  the  head  of  all. 

*  Gratia. 


GRATITUDE  FOR   GOD'S  KINDNESS.      89 

Kindness  is  always  due  to  him  who  will  give  kindly  thanks 

for  it ; 
And  what  is  granted  to  the  humble  will  be  taken  from  the 

proud. 

I  refuse  a  comfort 
That  takes  from  me  my  sorrow  for  my  sin, 
I  care  not  for  a  musing  spirit, 
Which  leads  me  on  to  pride. 
All  that  is  high  may  not  be  holy ; 
All  that  is  sweet — not  good ; 
All  that  we  want — not  pure  ; 
All  that  is  dear  to  God — not  pleasant ; 
I  willingly  accept  that  grace 
By  which  I  shall  be  ever  found 
The  humbler  and  more  timid, 
More  ready  to  give  up  myself. 

II. 

The  man  made  learned  by  the  gifts  of  grace,  and  scourged 
by  its  withdrawal  into  wisdom, 
Will  never  dare  to  praise  himself  for  any  good, 
But  rather  will  confess 
That  he  is  poor  and  naked. 
Give  unto  God  that  which  is  His, 
And  to  yourself  ascribe  your  own. 
Give  Him — the  thanks  due  for  His  kindness, 
Yourself  alone — the  blame, 
And  feel  your  punishment  is  owed  you  for  your  fault. 

Set  yourself  ever  in  the  lowest  place ; 
The  highest  shall  be  given  you. 
For  the  highest  place  means  nothing  miless  the  lowest  goes 

with  it. 
Saints  highest  in  God's  eyes 


90       GRATITUDE  FOR  GODS  KINDNESS. 

Are  lowest  in  their  own  ; 

The  greater  their  humihty, 

The  more  their  glory. 

Full  of  the  truth  and  heavenly  brightness, 

They  want  no  empty  fame. 

Stablished  and  firm  in  God, 

They  can  in  no  way  be  puffed  up. 

And  they  who  give  to  Him 

All  that  they  have  received  of  good 

Seek  no  glory  from  each  other, 

Wishing  for  that  which  comes  from  God  alone; 

And  they  would  have  Him  praised 

In  them  and  all  the  saints, 

And  ever  to  this  aim  they  tend. 

Be  thankful  then  for  smallest  gifts, 

And  you  will  thus  be  worthy  of  the  greater. 

Account  the  smallest  as  the  great, 

And  the  more  worthless  as  a  special  benefit 

If  you  regard  the  dignity  of  Him  who  gives, 

No  gift  seems  small  or  cheap ; 

For  that  cannot  be  small 

That  comes  from  God  Almighty. 

Though  He  may  send  you  stripes  and  punishment, 

It  should  be  pleasant ; 

For  all  that  He  allows  to  come  to  us 

He  does  to  work  the  safety  of  our  souls. 

The  man  who  longs  to  keep  the  touch*  of  God, 
Let  him  be  thankful  for  it  when  it  comes ; 
And  when  it  goes,  wait  patiently, 
Praying  for  its  return, 
Caiefu^  and  humble  lest  he  lose  it 

*  Gratia. 


HOW  FEW  THE  LOVERS  OF  THE  CROSS.    91 


CHAPTER  XI. 

How  Few  the  Lovers  of  the  Cross  of  Jesus  are, 

Aprtln.    T  ESUS    has    many  a    one    who    loves   His    heavenly 
J  kingdom, 

But  few  that  bear  the  burden  of  His  Cross 
Many  that  sigh  for  comfort, 
Few  that  care  for  trouble  ; 
Many  He  finds  to  shaie  His  table, 
Few  to  join  His  fast ; 
All  love  rejoicing  in  His  company, 
Few  will  bear  anything  for  Him  ; 
Many  will  follow  to  the  breaking  of  the  bread. 
Few  to  the  drinking  of  His  bitter  cup ; 
Many  revere  His  miracles, 
Few  come  to  the  disgraceful  Cross; 
Many  love  Him 
Till  they  meet  adversity  ; 
Many  praise  and  bless  Him 
"While  they  receive  some  of  His  comfort; 
But  if  He  hides  Himself 
And  leaves  them  for  awhile, 
They  fall  to  weeping  or  to  great  despair. 

April 22.  But  they  who  would  have  Jesus  for  Himself,  and  not  for 
some  consoling  power  that  goes  along  with  Him, 

In  all  their  trials  and  heart-agonies  they  bless  Him,  just 
as  when  the  height  of  consolation  comes. 

And  if  He  never  would  console  them, 

Yet  they  would  always  praise  Him, 

And  ever  give  Him  thanks. 

How  powerful  His  pure  affection  is 

Unmingled  with  self-interest  or  self-love. 


92    HOW  FEW  THE  LOVERS  OF  THE  CROSS. 

Those  that  are  always  looking  out  for  comforts, 
Must  we  not  call  them  hirelings  ? 
Are  they  not  rather  lovers  of  themselves, 
And  not  of  Christ, 
Ever  thinking  of  their  own  advantage  and  their  gain  ? 

L 

April  24.      Where  shall  such  a  man  be  found 
Who  will  serve  God  for  nothing  ? 
Rarely  is  one  found  so  following  the  spirit 
As  to  live  bare  of  everything  ; 
For  who  can  find  the  truly  poor  in  spirit, 
Stripped  of  all  created  things  ? 

As  of  a  thing  that  comes  from  far,  from  very  distant  lands, 
So  would  his  value  be. 

If  a  man  give  all  his  wealth, 
Yet  it  is  nothing; 
And  if  he  make  great  penance3» 
Yet  it  is  little  ; 

And  if  he  gain  all  knowledge, 
Yet  is  he  far  away  ; 
And  if  he  have  great  worth, 
And  a  devotion  very  bright, 
Yet  he  wants  much. 

One  thing  he  needs  assuredly  above  all  others  ; 
And  what  ? 

To  forsake  all  and  leave  himself, 
To  go  out  wholly  from  himself, 
And  to  retain  no  love  for  any  one. 
When  all  is  done 

That  he  knows  well  he  ought  to  do. 
He  then  should  feel  he  has  done  nothing ; 
Nor  should  it  go  for  much 


ROYAL  PATHWAY  OF  THE  HOLY  CROSS.    93 

Though  what  he  does  may  be  considered  great ; 

But  he  should  call  himself  a  useless  servant 

If  he  would  speak  true. 

So  says  the  Book  of  Truth : 

"  Having  done  all  that  is  commanded  you, 

Say,  '  We  are  unprofitable  servants.' " 

Then  will  he  be  really  poor  and  bare  in  spirit, 
And  with  the  prophet  he  can  sing, 
"  I  am  alone  and  poor." 
Yet  none  is  richer  than  a  man  like  this  ; 
None  is  stronger,  none  is  more  at  liberty, 
Who  knows  how  to  desert  himself  and  all, 
And  bring  himself  down  to  the  depths. 


CHAPTER  XII. 
The  Royal  Pathway  of  the  Holy  Cross, 

THIS  seems  to  many  a  hard  saying, 
"  Deny  thyself, 
Take  up  thy  cross. 
And  follow  Jesus." 

But  far  harder  will  it  be  to  hear  that  word  at  last, 
*'  Depart  from  me,  ye  cursed,  to  everlasting  fire  ;  " 
For  those  who  gladly  hear  the  word  given  by  the  Cross^ 

and  follow  it, 
They  will  not  fear  to  hear 
Eternal  condemnation. 
This  sign — the  Cross — shall  be  in  heaven 
When  the  Lord  shall  come  to  judge. 
Then  all  the  servants  of  the  Cross,  who  lived  as  did  the 

Crucified, 
Shall  come  to  Christ  the  Judge,  quite  trustful. 


94   ROYAL  PATHWAY  OF  THE  HOLY  CROSS, 

Why  then  fear  to  take  it  up  ? 

By  it  you  win  your  way  into  the  kingdom. 

AprUaf>.      In  the  Cross  is  safety, 
In  the  Cross  is  hfe, 
In  the  Cross  protection  from  our  foes, 
In  the  Cross  is  sweetness 
Poured  on  us  from  above ; 
In  the  Cross  is  spiritual  joy, 
In  the  Cross  the  sum  of  virtues ; 
In  the  Cross  is  holiness  in  perfect  beauty. 
There  is  no  safety  to  the  soul, 
No  hope  of  life  eternal, 
Save  in  the  Cross. 

Take  then  your  Cross  and  follow  Jesus, 
And  your  path  shall  lead  to  everlasting  life. 
He  went  His  way  before  you, 
Carrying  the  burden  for  Himself. 
He  died  for  you  upon  it, 
That  you  might  take  your  own 
And  die  upon  it  too. 
But  if  you  die  with  Him, 
Even  so  with  Him  you  live ; 
And  if  you  are  the  comrade  of  His  pain, 
You  shall  share  His  glory  too. 

April  in.      See — in  the  Cross  all  lies. 
In  death  upon  it  all  consists  ; 
And  there  is  none  other  road 
That  leads  to  life  and  to  true  peace  of  soul  j 
None  other  save  the  holy  Cross, 
The  daily  killing  of  our  sins. 
Walk  where  you  will, 
Seek  what  you  will. 
And  you  will  never  find  a  higher  road  above, 


ROVAL  PATHWAY  OF  THE  HOLY  CROSS.    95 

Nor  surer  road  below, 

Than  in  the  pathway  of  the  Holy  Cross. 

Arrange  and  order  everything  to  suit  your  will,  to  suit 
the  pleasure  of  the  eye, 
And  you  will  always  find — a  cross  ; 
For  either  in  your  body  you  v\ill  meet  with  pain, 
Or  in  your  soul  will  have  to  bear  trouble  of  spirit. 
Now  and  again  God  leaves  you  ; 
Now  and  again  your  nearest  friend  will  anger  you  ; 
And  more— you  will  be  grievous  to  yourself; 
And  you  will  not  be  able  to  be  quit  of  it, 
Or  make  it  lighter 
By  any  remedy  or  solace, 
So  long  as  God  wills  you  to  bear  it. 
His  pleasure  is  that  you  should  learn  to  suffer  care  un- 

comforted, 
Wholly  subjecting  you  to  Him, 
Getting  a  humbler  spirit  from  your  trials. 
Christ's  sufferings  are  by  none  so  really  felt 
As  by  the  man  who  has  to  bear  the  like. 

April  i%       Therefore  the  Cross  is  always  ready. 
And  at  every  turn  awaits  you. 
Run  where  you  please, 
You  cannot  shun  it ; 

For  everywhere  you  take  yourself  along  with  yOTi, 
And  you  shall  always  find  yourself; 
You  shall  always  find  the  cross, — 
Above,  below,  within,  without, 
Turn  where  you  will. 
And  you  must  needs  be  patient 
If  you  would  have  peace  wathin 
And  gam  the  everlasting  crown. 


96   ROYAL  PATHWAY  OF  THE  HOLY  CROSS. 

u. 

iprilzg       Bear  the  cross  willingly 
And  it  will  carry  you, 
And  lead  you  to  the  longed-for  goal, 
Where  there  shall  be  an  end  of  suffering— 
Though  it  will  not  be  here. 
Bear  it  unwillingly, 
You  make  a  burden  for  yourself, 
Loading  yourself  the  more— 
And  you  must  bear  it  still. 
Throw  it  away, 

And  surely  you  will  find  another, 
Perhaps  a  heavier  one. 

Think  you  to  escape 
What  mortal  man  can  never  be  without  ? 
What  saint  upon  the  earth  has  ever  lived  apart  from  cross 

and  care  ? 
Why,  even  Jesus  Christ  our  Lord  was  not  even  for  one 

hour  free  from  His  Passion's  pain. 
"  Christ,"  says  He,  "  needs  must  suffer, 
Rising  from  the  dead, 
And  enter  thus  upon  His  glory." 
And  how  doyoK  ask  for  another  road 
Than  this — the  Royal  Pathway  of  the  Holy  Cross  ? 
All  His  life  meant  cross  and  martyrdom, 
And  do  you  seek  peace  and  joy? 
Wrong,  wrong,  if  you  seek  anything  but  to  suffer  tribula 

tion; 
For  all  this  mortal  life  of  yours 
Is  full  of  misery, 
Dotted  round  with  crosses. 
The  higher  anyone  advances  in  the  spirit, 


ROYAL  PATHWAY  OF  THE  HOLY  CROSS.    97 

The  heavier  are  the  crosses  he  will  find ; 
For  as  his  love  grows  greater,  so  there  grows  the  punish- 
ment— his  exile  on  the  earth. 


III. 

Yet  though  man  be  tried  by  manifold  afflictions, 
He  has  comfort  wherewith  to  raise  him  ; 
For  from  the  very  suffering  of  the  Cross  he  feels  great  good 

accrue  to  him. 
He  makes  his  will  bow  down  unto  himself, 
And   all   the  burden   of  his  cares  is  turned  to  trust  in 

comfort  from  on  high. 
The  more  the  flesh  is  worn  by  suffering, 
The  more  the  mind  is  strengthened  by  the  grace  within ; 
And  now  and  then  the  man  becomes  so  strong  (in  love  of 

tribulation  and  adversity), 
Longing  to  make  his  cross  like  His, 
That  he  would  not  be  free  from  pain  and  care. 
The  more  acceptable  to  God  he  deems  himself, 
The  worse  the  trials  and  the  heavier  the  cares 
That  he  can  bear  for  Him. 

This  is  not  man's  virtue,  but  Christ's  kindness, 
Which  can  do  and  which  does  so  much  in  man's  frail 

flesh. 
That  what  by  nature  flesh  abhors  and  flees  from. 
It  gets  to  love  and  tries  to  gain  through  this  fervent  mental 

fire. 
*Tis  not  man's  way  to  bear  a  cross, 
To  love  a  cross. 

To  beat  the  body  and  to  keep  it  down  in  slavery, 
To  flee  from  honours, 
Willingly  to  bear  contempt, 

7 


98   ROYAL  PATHWAY  OF  THE  HOLY  CROSS. 

To  look  down  upon  himself, 

To  love  that  others  should  look  down  on  him, 

Suffering  adversity  and  loss, 

And  sighing  for  no  prosperous  days. 

Look  to  yourself, — 

You  will  be  able  to  do  none  of  these ; 

But  trusting  in  the  Lord, 

There  shall  be  given  you  strength  from  heaven, 

The  world  and  flesh  being  brought  low  beneath  your  power. 

Nor  will  you  fear  your  enemy  the  devil, 

If  you  be  armed  with  faith,  marked  with  the  cross  of  Christ. 

May  I.      Then   take  your  station  as  Christ's  good  and  faithful 

servant, 
To  bear  your  Lord's  Cross  like  a  man. 
The  Cross  of  Him  that  out  of  love  to  you  was  crucified. 
Be  ready  to  endure  much  that  will  go  against  you, 
And  many  things  you  will  not  like  here  in  this  life  of  misery ; 
For  it  will  be  with  you,  where'er  you  are. 
Hide  yourself  where  you  will, 
You  will  find  it  so  indeed. 
It  must  be  so  ; 

There  is  no  w^ay  to  shun  the  grief  and  ills  that  troubles  bring, 
But  by  bearing  with  yourself. 
Drink  lovingly  the  chalice  of  the  Lord, 
If  you  would  be  His  friend  and  have  a  part  with  Him. 
Leave  consolation  unto  God ; 
With  such  things  let  Him  act  as  seems  Him  good. 
But  you,  take  up  your  station  to  withstand  all  woes,  and 

think  them  only  as  great  comforts, 
"For  the  sufferings  of  this  time  are  not  worthy  to  compare" — • 
No,  not  though  you  alone  could  suffer  all  the  sufferings  in 

the  world — 
"  With  the  glory  in  the  days  to  come." 


ROYAL  PATHIVAV  OF  THE  HOLY  CROSS.    99 

IV. 

May  a.      When  you  have  come  to  this,  that  cares  are  sweet,  and, 
borne  for  Christ,  taste  pleasantly, 
Then  think  it  well  with  you ; 
For  you  have  found  an  Eden  on  the  earth. 
So  long  as  it  is  hard  to  suffer  and  you  try  to  shun  it, 
So  long  will  you  be  ill  at  ease. 

And  everywhere  the  cross  you  shun  shall  follow  you. 
If  you  set  yourself  to  what  you  should, — 
I  mean,  to  suffer  and  to  die, — 
Things  will  get  better  soon,  and  you  will  find  your  peace. 

Though  you  be  rapt  to  the  third  heaven  with  Paul, 
You   are   not,    therefore,  sure   that   you  will  never  suffer 

things  that  go  against  you. 
Saith  Jesus,  "  I  will  show  him 
What  he  must  suffer  for  My  sake.** 
Suffering  then  will  stay  by  you, 
If  you  would  love  Him,  and  for  ever  be  His  slave. 
O  would  tliat  you  were  worthy  to  endure  for  Jesus'  name. 
How  loud  would  be  the  shout  among  the  saints  of  God  ; 
How  large  the  progress  in  your  neighbour's  life ; 
For  all  praise  suffering, 
Though  few  can  bear  it. 
But  it  were  only  reason  that  you  should  suffer  for  Christ  a 

little, 
When  many  suffer  worse  things  for  the  world. 

V. 

May  3.      Be  sure  of  this, 

That  you  must  lead  a  dying  life. 

The  more  a  man  dies  to  himself^ 

The  more  will  he  begin  to  live  to  God. 

No  one  is  fit  to  understand  the  things  of  heaven, 

Unless  He  brings  himself  to  bear  adversity  for  Christ. 


loo  ROYAL  PATHWAY  OF  THE  HOLY  CROSS. 

Nothing  is  dearer  unto  God, 

Nothing  more  wholesome  in  this  life, 

Than  willing  suffering  for  Christ. 

And  if  you  had  to  make  your  choice, 

You  should  choose  rather  woe  for  Christ 

Than  the  refreshment  that  many  comforts  bring ; 

For  you  would  be  nearer  Him, 

More  like  to  all  the  saints. 

Our  merit  and  our  onward  way  lie  not  in  comfort  nor  in 

much  delight, 
But  rather  in  great  troubles  and  in  suffering  many  a  care. 

iif*y  A'      If  there  were  anything  for  human  safety  better,  more 
useful  than  endurance, 
Christ  would  have  shown  it  in  His  words  and  life; 
For  He  cheers  on  His  followers  in  plain  words» 
And  all  who  would  come  after  Him, 
To  bear  the  Cross,  and  says, 
*'  If  any  would  come  after  Me, 
Let  him  deny  himself, 
And  take  his  cross  and  follow  Me.** 
Read  then  and  scrutinise  all  that  has  been  writter^ 
But  let  this  be  the  end  ; 
For  "  through  many  tribulations 
We  must  enter  to  the  kingdom  of  our  God.* 


Here  end  t/it  **  Warnings  to  draw  us  to  the 
Inward  Li/e^' 


BOOK   III. 


CONTENTS   OF   BOOK   III.* 


PAGE 

Preface — The  Voice  of  Christ     ..•••..      103 

CHAP. 

1.  How  Great  the  Reverence  with  which  Christ  must  be  taken       105 

2.  Great  is  God's  Goodness,  Great  His  Charit}',  shown  in  the 

Sacrament  to  Man m 

3.  It  is  a  Useful  Thing  often  to  take  the  Sacrament     .        .        .      "5 

4.  Many  Good  Things  are  given  to  those  who  Piously  Com- 

municate     118 

5.  The  Priesthood  and  the  Dignity  of  the  Sacrament  .        ,        .  121 

6.  A  Question — What  should  be  the  Use  before  Communion?  .  124 

7.  Plans  for  Improvement— Examination   of  the  Conscience       .  124 

8.  The  OlTering  of  Christ  upon  the  Cross  — The  Resignation  of 

Ourselves 127 

9.  Ourselves  and  all  we  have  we  ought  to  offer  up  to  God — 

And  we  should  Pray  for  All 129 

10.  Holy  Communion  should  not  Lightly  be  Forborne.        .        .      132 

11.  Christ's  Body  and  the  Holy  Scriptures  are  needed  above  All 

Things  by  the  Faithful  Soul 135 

12.  He  that  would  Communicate  should  with  Great  Care  prepare 

Himself  for  Christ 140 

13.  The  Pious  Soul  should  in  the  Sacrament  long  with  all  its 

Heart  to  be  at  one  with  Christ 143 

14.  A  Strong  Desire  among  some  Pious  Souls  to  take  the  Body 

of  Christ 145 

15.  This  Power  to  Pray  is  to  be  gained  by  Humbleness  and  by 

Self-Sacrifice 146 

16.  We  ought  to  open  our  Necessities  to  Christ  and  ask  His 

Favour 149 

17.  Burning  Love  and  Fierce  Desire  to  Take  Christ      .        .        .      150 

18.  Man  must  not  be  Curious  to  Search   into  the   Sacrament, 

but,  Humbly  Imitating  Christ,  He  must  Submit  His  Own 
Thoughts  to  the  Hply  Faith 153 

Here  beginneth  "A  Pious  Encouragement  to  the 
Holy  Communion^ 

*  This  book  is  usually  given  as  Book  IV.    It  is  third  in  the  MS. 


THE   VOICE   OF   CHRIST. 

fiiay  s.  "  /^^  OME    UNTO    Me,    ALL    YE    THAT    LABOUR    AND    ARE 
V_^  HEAVY    LADEN, 

And  I  WILL  GIVE  you  rest," 

Says  the  Lord. 

"The  bread  which  I  shall  give 

Is  My  own  flesh  for  the  world's  life. 

Take  it  and  eat. 

This  is  My  body  that  shall  be  given  for  you: 

Do  this  in  memory  of  Me. 

He  that  eateth  My  flesh  and  drinketh  My  blood, 

Remaineth  in  Me, 

And  I  IN  HIM. 

The  words  I  speak  to  you 

Are  breath  and  life.  ' 


CHAPTER  L 

How  Great  the  Reverence  with  which  Christ 
must  be  taken. 

The  Voice  of  the  Learner. 

May  6.  /T^HESE  are  Thy  words.  O  Christ.  Eternal  Truth. 
A     Yet  not  at  one  time  given, 
Nor  yet  in  one  place  written  ; 
But  as  they  are  Thy  words  and  true, 
With  thanks  and  faith  all  are  to  be  received  by  me. 
Thine  are  the  words,  and  Thou  didst  send  them  forth, 
And  they  are  my  words  too  ; 
For  to  my  salvation  Thou  didst  utter  them. 
Joyfully  I  take  them  from  Thy  lips, 
To  fix  them  closer  in  my  heart. 
Words  of  such  pity  rouse  me, 
Filled  with  Thy  sweetness  and  Thy  love. 
But  my  own  sins  frighten  me. 
And  my  foul  conscience  thunders  back  at  me 
Not  to  take  hold  of  mysteries  like  these. 
The  sweetness  of  Thy  words  beckons  me  on, 
The  number  of  my  vices  weighs  me  down. 

Thou  biddest  me  with  trustful  heart  come  to  Thee 
If  I  would  have  any  part  with  Thee ; 
And  take  the  food  of  immortality 


io6       REVERENCE  IN  TAKING   CHRIST. 

If  I  would  get  eternal  life  and  glory. 
"  Come  unto  Me,"  thus  run  the  words, 
"  All  that  labour  and  are  heavy  laden, 
And  I  will  give  you  rest." 
O  word  so  sweet  and  loving  in  a  sinner's  ear, 
That  Thou,  my  Lord  and  God,  invitest  me,  a  beggar  and 
an  outcast,  to  the  communion  of  Thy  holy  Body. 

May  7.      But  who  am  I,  O  Lord, 

To  dream  of  coming  unto  Thee  ? 

Behold  the  heaven  of  heavens  holds  Thee  not, 

And  yet  Thou  sayest,  "  Come  unto  Me,  come  all.** 

What  means  this  holy  honour  done  to  me? 

What  means  this  loving  call  ? 

How  shall  I  dare  to  come  ? 

I,  that  know  no  good  in  me,  whereon  to  lean, 

How  shall  I  bring  Thee  to  my  home  ? 

I,  that  so  often  have  offended  Thy  kind  face. 

Angels  and  archangels  reverence ; 

The  saints  and  holy  men  do  fear  ; 

And  yet  Thou  sayest,  "  Come  unto  Me,  come  all** 

Were  it  not  Thou,  Lord,  saying  this. 

Who  would  take  it  to  be  true  ? 

Were  it  not  Thou  that  biddest. 

Who  would  try  to  come  ? 

Lo,    the  just   Noah,    building   the   ark,   worked    for    a 
hundred  years, 
That  with  a  few  he  might  be  saved. 
And  I,  how  can  I  in  one  hour  prepare  me 
To  take  all  reverently  the  Builder  of  the  world? 

Moses,  Thy  darling  one,  Thy  great  and  special  friend, 
made  him  an  ark  of  undccaying  wood, 
Clothing  it  with  spotless  gold, 


REVERENCE  IN  TAKING   CHRIST.       107 

Wherein  to  put  the  tables  of  Thy  law  ; 
And  I,  a  being  of  decay,  shall  I  so  lightly  dare  to  take  Thee, 
Founder  of  the  law,  Giver  of  life? 

Solomon,  the  wisest  of  all  Israel's  kings,  built  for  seven 

years  a  gorgeous  temple 
To  the  honour  of  Thy  name  ; 
And  for  eight  days  held  its  dedication  feast, 
Offering  a  thousand  victims  for  his  peace ; 
And   with   the   blare   of  trumpets   and   with   joy,    in    all 

solemnity,   brought    to    its    destined    place   the 

covenantal  ark, — 
And  I,  unhappy,  poorest  among  men,  how  shall  I  bring 

Thee  to  my  home  ? — 
I,  that  can  scarce  spend  half  an  hour  in  holy  thought ; 
1  wish  that  I  could  look  on  one  half  hour  spent  well. 

IL 

May  8.      Oh  my  God,  how  hard  they  strove  to  please  Thee ; 
Ah,  how  weak  is  all  I  do. 
How  short  a  time  I  take 
When  I  prepare  for  my  communion. 
Rarely  are  my  thoughts  drawn  quite  to  one  ; 
Rarely,  if  ever,  am  I  purged  from  all  distracting  cares. 
And  yet  I  know 

That  when  Thy  saving  deity  is  near  me. 
No  unbecoming  thought  should  flit  across  me, 
And  no  created  thing  should  hold  my  mind ; 
For  I  am  to  welcome  to  the  inn 
No  angel,  but  the  angels'  Lord. 

May^.      Yet  there  is  a  distance  great  enough 
Between  the  ark  and  all  its  treasures, 
And  Thy  pure  body  with  its  nameless  powers ; 


io8       REVERENCE  IN  TAKING  CHRIST. 

A  distance  great  enough 

Between  those  victims  of  the  Law, 

The  shadowy  signs  of  all  that  was  to  come, 

And  the  true  victim  of  Thy  body, 

The  final  sacrifice  of  all  the  offerings  of  the  ancient  world. 

Why  do  I  not  glow  more  to  meet  Thy  reverend  presence, 

Why  with  no  greater  care  do  I  prepare  me,  to  take  Thy 

holy  gift ; 
When  saints  and  seers  and  patriarchs  of  old. 
And  kings  and  chiefs  and  all  the  people  of  the  land. 
Showed  such  devotion  to  the  worship  of  their  God  ? 


III. 

May  lo.      Before  the  ark  of  God,  King  David,  pious  king,  danced 
with  all  his  might, 
Mindful  of  the  kindnesses  of  old  shown  to  his  fathers. 
Organs  he  made  of  every  sort ; 
He  wrote  the  psalms. 
And  set  the  land  with  joy  to  sing  them ; 
And  often  to  the  lyre  himself  he  sang, 
Filled  with  the  Holy  Spirit's  grace. 
He  taught  his  people  Israel 
To  praise  their  God  with  all  their  heart, 
And  every  day  with  tuneful  voice  to  bless  and  tell  His 
deeds. 

If  in  those  days  devotion  flourished  thus. 
And  thus  the  praise  of  God  was  called  to  mind 
Before  the  testamental  ark, 
How  great  in  me  and  all  the  Christian  world 
Should  be  the  reverence  and  devotion, 
When  the  sacrament  is  here. 
When  we  take  up  the  all-surpassing  body  of  Christ 


REVERENCE  IN  TAKING  CHRIST.       109 

IV. 

Many  run  far  and  wide  to  see  the  relics  of  the  saints, 
And  marvel  at  their  deeds  of  which  they  hear, 
And  at  the  generous  building  of  the  shrines  ; 
They  gaze  within  and  kiss  the  sacred  bones, 
Wrapped  up  in  silk  and  gold. 
And  lo,  Thou  art  here  with  me  on  the  altar,* 
O  my  God,  Holy  of  Holies, 
Author  of  men  and  lord  of  angels. 

Often  in  such  sights 
There  is  but  curiosity. 

And  something  new  that  has  not  yet  been  seen ; 
And  httle  fruit,  little  improvement. 
Do  men  bring  back  with  them. 
Where,  without  true  contrition,  they  run  so  lightly  here  and 

there. 
But  at  the  sacramental  altar  Thou  art  wholly  present, 
My  God,  Christ  Jesus,  Man. 
There  too,  abundant  fruit,  salvation  everlasting,  may  be 

seen. 
As  oft  as  Thou  art  worthily  and  piously  received. 
Unto  this  shrine  no  man  is  drawn 
Ey  fickle,  sensual,  curious  thoughts, 
But  by  pure  faith,  by  holy  hope,  by  charity  sincere. 

V. 

O  God,  the  hidden  Maker  of  the  world, 
How  wondrously  Thou  v\orkest  with  us. 
How  gently  and  how  graciously  Thou  dealest  with  Thy 

chosen  ones. 
Putting  Thyself  before  them  to  be  taken  in  Thy  sacrament 
For  this  outruns  all  understanding, 

•  He  is  contrasting  the  saints  with  God. 


no       REVERENCE  IN  TAKING   CHRIST, 

This  above  all  draws  pious  hearts  to  Thee ;  this  kiudlos 

lore  J 
For  Thy  true  faithful  ones, 
Who  all  their  lives  give  themselves  up 
Unto  the  mending  of  their  faults, 
From  the  most  worthy  sacrament  often  receive 
Devotion's  grace,*  and  love  of  what  is  good. 

VI. 

i^aj  n-      O  sacramental  power  secret  and  wonderful, 
Known  only  to  the  faithful  ones  of  Christ. 
Unfaithful  souls  and  slaves  of  sin  can  know  thee  not. 
In  thee  is  held  all  spiritual  grace ; 

By  thee  the  virtue  that  was  lost  is  quickened  in  the  soul ; 
And  beauty,  fouled  by  sin,  returns  to  her. 
Sometimes  this  grace  is  such 
That,  from  the  fulness  of  devotion  gathered  there,  not  the 

mind  only,  but  the  feeble  body  feels  fuller  power 

bestowed  on  it. 

VII. 

Yet  we  are  lukewarm  and  neglectful,  and  we  must  weep 

and  wail, 
That  with  no  greater  love  we  are  led  on  to  take  up  Christ, 
Christ  the  whole  hope  and  merit  of  those  that  would  be 

saved. 
He  it  is  Who  makes  us  holy ;  He  it  is  Who  ransoms  us 

for  God. 
He  is  our  comfort  on  our  journey,  and  the  saints'  eternal  joy. 
Weep,  weep,  that  many  men  turn  them  so  little  to  this 

saving  mystery. 
That  makes  heaven  glad, 
And  keepe  in  being  the  universal  world. 

•  That  is,  the  power  to  be  devout. 


GOnS  GOODNESS  AND   CHARITY.       iii 

*^ay  «4-      Blind,  blind  and  hard  are  human  hearts, 

That  think  not  more  upon  a  gift  whose  worth  cannot  be  told, 

And  that  from  daily  custom  even  drift  into  neglect  ; 

For  if  this  holy  sacrament  were  celebrated  in  one  place 

alone, 
And  by  one  priest  alone, 
How  men  would  long,  think  you,  for  that  one  place,  and 

for  such  a  priest  of  God, 
To  see  him  celebrate  the  mysteries  divine. 
But  now  are  many  priests, 
And  Christ  is  offered  up  in  many  places, 
That  God's  kindness  and  His  love  to  men 
May  be  seen  to  be  the  greater, 
The  farther  that  the  sacred  rite 
Is  scattered  through  the  earth. 

Thanks  be  to  Thee,  Jesus,  good  shepherd  everlasting, 
That  with  Thy  precious  body  and  Thy  blood  didst  deign 

to  feed  us,  exiles  and  in  poverty. 
And  call  us  to  receive  this  mystery  with  words  of  Thine 

own  mouth, 
"  Come  unto  Me, 

All  ye  that  labour  and  are  heavy  laden, 
And  1  will  give  you  rest." 

CHAPTER  II. 
Great  is  God's  Goodness,  Great  His  Charity, 
shown  in  the  Sacrament  to  Man. 
The  Voice  of  the  Learner. 
A^oy  »5«  T  N  Thy  goodness  and  great  mercy  trusting,  O  my  Lord, 
JL      Sick — I  come  unto  the  Healer  ; 
Hungry  and  thirsty— to  life's  Fountain  ; 
A  slave — unto  the  Master  ; 


112        GOD'S  GOODNESS  AND   CHARITY, 

A  creature — unto  the  Creator  ; 
A  soul  in  desolation — to  my  holy  Comforter. 
But  whence  is  this, 
That  Thou  shouldst  come  to  77ie? 
And  what  am  I, 

That  Thou  shouldst  show  Thyself  to  me  7 
How  dares  the  sinner  to  appear  before  Thee, 
And  Thou,  how  deignest  Thou  to  come  to  him  ? 
Thou  knowst  Thy  slave. 
That  he  has  nothing  good  in  him 
That  Thou  shouldst  grant  him  this. 
Wherefore  I  confess  my  vileness  j 
I  recognise  Thy  goodness  ; 
I  praise  Thy  pity, 

And  give  Thee  thanks  for  Thine  exceeding  charity. 
For  Thou  dost  this  for  Thyself, 
Not  for  any  good  in  me  ; 

That  Thy  goodness  may  be  better  known  of  me, 
Thy  charity  more  fully  brought  to  me. 
Thy  lowliness  more  perfectly  borne  in  on  me. 
So,  forasmuch  as  this  is  pleasing  unto  Thee, 
And  Thou  hast  willed  it  should  be  so, 
Thy  condescension  also  pleases  me. 

Would  God  that  my  unrighteousness    stood    not  in  my 
way. 

May  iC.      Sweetest  and  kindest  Jesus, 

How  great  the  reverence,  the  thanks,  the  never-ceasing 

praise,  due  to  Thee  for  our  taking  of  Thy  .sacred 

body. 
No  man  is  found  who  can  unfold  it  worthily, 
But  what  shall  1  think  when  I  come  in  this  communion 

unto  my  God — my  God,  Whom  worthily  I  cannot 

reverence  ? 


GOD'S  GOODNESS  AND   CHARITY.       113 

And  yet  I  long  devoutly  to  receive  Him. 
What  better,  what  more  healthful  thought  to  me, 
Than  wholly  before  Thee  to  humble  self, 
And  raise  high  over  me  Thine  unending  goodness? 
1  praise  Thee,  O  my  God,  and  lift  Thee  up  for  ever. 
I  scorn  myself  and  lay  me  low  down  in  the  depths  of  all 
my  sin. 

Holy  of  Holies,  Thou  ; 
And  1,  the  scum  of  sinners. 
Thou  bendest  down  to  me ; 
1  am  not  fit  to  look  at  Thee  again. 
Lo,  Thou  wouldst  come  to  me, 
Thou  wouldst  be  with  me. 
Thou  callest  me  to  this  Thy  feast, 
Thou  wouldst  give  me  heavenly  food, 
And  angels'  bread  to  eat, 
No  other  than  the  living  bread,  that  down  from   heaven 

descended,  Thee  Thyself, 
That  givest  the  world  life. 

See  whence  love  comes, 
What  condescension  shines  from  Thee. 
How  great  the  thanks  and  praise  owed  Thee  for  this. 
How  healthful  and  how  useful  was  Thy  plan, 
W' hen  Thou  didst  institute  this  rite. 
How  sweet  and  pleasant  is  the  feast, 
W^hen  Thou  didst  give  Tiiyself  for  food. 
How  wonderful  Thy  working,  O  my  God, 
How  strong  Thy  power. 
Thy  truth  beyond  all  speech ; 
For  Thou  didst  speak  and  all  was  made, 
And  this  was  done  that  Thou  didst  bid. 
W^onderful,  worthy  of  belief, 
And  yet  outstripping  human  understanding, 


114       GOnS  GOODNESS  AND   CHARITY. 

That  Thou,  Lord  God,  my  true  God  and  yet  man,  art  held 

in  the  poor  form 
Of  bread  and  flowing  wine, 
Eaten  by  him  who  takes  Thee,  and  yet  unconsumed. 

Thou  God  of  all  the  world.  Thou  that  needest  nothing, 
didst  will  by  this  Thy  sacrament  to  dwell  in  us ; 

Keep  my  heart  and  body  pure, 

That  often  and  more  often,  with  conscience  clean  and 
joyful,  I  may  celebrate  Thy  mysteries, 

And  to  my  lasting  health  receive 

All  that  Thou  didst  appoint  and  institute  for  Thine  especial 
honour,  and  in  memory  of  Thee  for  ever. 


May  i8.      Rejoice,  my  soul,  give  thanks  to  God,  for  such  a  noble 

gift, 
For  such  a  special  comfort 
Left  to  thee  in  this  vale  of  tears. 
For  every  time  that  thou  receivest  this,  and  takest  the  body 

of  Christ, 
Thou  followest  out  the  work  of  thy  redemption. 
And  thou  art  made  to  share  in  all  the  merits  of  our  Lord. 
His  charity  is  never  lessened, 
And  the  great  river  of  His  offering  never  dried. 

Therefore  ever  with  renewing  mind  thou  shouldst  give 
thyself  to  this ; 
And  ponder  on  salvation's  mystery  with  careful  thought ; 
And  it  should  seem  as  great,  as  new,  as  sweet  to  thee, 
To  celebrate,  or  hear  the  mass, 
As  if  to-day  Christ  had  first  come 
Descending,  man,  into  the  Virgin's  womb. 
As  if  to-day  to  save  the  world  He  hung  upon  the  cross, 
suffered  and  died. 


GOOD   TO   COMMUNICATE   OFTEN.      115 

CHAPTER  III. 

//  is  a  Useful  Thing  often  to  take  the  Sacratnenf. 

The  Voice  of  the  Learner. 

Af«y  19.  QEE,  I  am  coming  to  Thee,  Lord, 

v^     That  it  may  be  well  with  me  according  to  Thy  giJi. 

And  that  1  may  be  joyful  in  the  holy  feast 

Which  Thou,  God,  hast  prepared 

In  Thy  sweet  mercy  for  the  poor. 

In  Thee  is  all  I  can  or  ought  to  need. 

My  safety  and  my  ransom^ 

My  life,  my  strength. 

My  glory  and  my  honour. 

Therefore  to-day  rejoice  Thy  servant's  sou!, 
**For  to  Thee,  Lord  Jesu,  have  I  lift  up  my  soul" 
Now  piously  and  reverently  would  I  take  Thee^ 
And  I  would  bring  Thee  to  my  home, 
And,  with  Zacchaeus,*  win  a  blessing  of  Thee, 
And  be  reckoned  among  Abraham's  sons. 
My  soul  lusts  to  take  Thy  body  ; 
My  heart  would  be  made  one  with  Thee. 
Give  me  Thyself  and  'tis  enough. 
For,  without  Thee,  no  comfort  is  of  use  to  me. 

Away  from  Thee  I  cannot  be, 
Without  Thy  visiting  me  I  cannot  live; 
And  I  must  often  come  to  Thee, 
And  take  Thee  for  the  medicine  of  my  health.f 
That  I  fail  not  on  my  way, 
Kobbed  of  my  food  from  heaven. 

*  Zachaeus,  MS. 

f  In  remedium  salutis  meae. 


ii6       GOOD    TO   COMMUNICATE   OFTEN. 

For   Thou,   Jesus,    most  pitiful,   when    preaching  to   the 

crowds,  and  curing  many  a  weakly  one, 
Didst  say  in  olden  time, 

"  I  will  not  send  them  fasting  to  their  homes, 
For  fear  they  faint  upon  the  road." 
Deal  in  like  manner  then  with  me, 
Thou  that  in  the  sacrament  hast  left  Thyself 
For  the  comfort  of  Thy  saints. 
Thou  art  the  soul's  sweet  food, 
And  he  that  worthily  has  eaten  Thee 
Shares  in  the  heritage  of  Thine  eternal  glory, 

dlay  90.      Needs  must  I,  who  slip  and  sin  so  often, 
Who  faint  and  fail  so  soon, — 
Needs  must  I,  by  many  a  shrift,  by  many  a  prayer,  and  by 

the  holy  taking  of  Thy  body,  arouse  myself,  renew, 

and  purify  and  fire  myself ; 
Lest,  keeping  far  from  Thee  too  long,  I  slip  back  from  my 

holy  task. 
For  from  the  days  of  youth 
The  sense  of  man  is  prone  to  evil, 
And,  if  the  medicine  of  God  comes  not  to  help  him, 
Man  soon  slips  into  what  is  worse. 
Therefore  the  holy  sacrament 
Draws  man  back  from  what  is  base, 
And  strengthens  him  in  what  is  good. 
For  if  I  am  so  often  lax  and  careless  when  I  celebrate  or 

when  I  take, 
What  would  it  be  if  I  took  not  the  remedy,  and  did  not 

seek  a  help  so  great  ? 
And  though  I  am  not  every  day  fit  or  disposed  to  celebrate 

it  well. 
Yet  will  I  do  my  best,  at  seasonable  times,  to  take  the 

sacred  mysteries. 


GOOD   TO   COMMUNICATE   OFTEN.       117 

And  make  myself  a  sharer  in  so  great  a  favour. 

For  this  is  one  chief  comfort  of  the  faithful  soul,  long  as  it 

wanders  from  Thee  in  its  mortal  frame, 
Ever  to  be  mindful  of  its  God, 
Ever  with  mind  devout  to  take  its  loved  one  in. 

II. 

O   strange  the   condescension  of  Thy  goodness  round 

about  us, 
That  Thou,  the  Lord  our  God,  creator  and  life-giver,  inspirer 

of  all  things  that  breathe, 
Dost  deign  to  come  to  the  poor  little  soul, 
Filling  the  hungry  void  with  all  Thy  Godhead  and  Thy 

manhood. 
Happy  the  mind  and  blest  the  soul,  worthy  loyally  to  take 

Thee  in,  its  Lord  and  God, 
And,  in  the  taking  Thee,  to  be  filled  full  with  spiritual 

gladness. 
How  great  the  Master  it  receives, 
How  loved  the  Guest  it  leadeth  in, 
How  sweet  the  Fellow  that  it  welcomes  home, 
How  true  the  Friend  embraced, 
How  noble  and  how  beautiful 
The  Spouse  it  takes  into  its  arms, 
To  be  loved  before  all  its  cherished  ones,  and  before  all 

we  long  for. 
Heaven  and  earth  and  all  their  ornament,  silent  let  them 

lie  before  the  face  of  Thee,  my  best  beloved ; 
For  all  the  praise  and  all  the  honour  they  possess 
Come  from  Thy  condescending  gifts, 
And  yet  they  never  reach  the  beauty  of  Thy  name, 
Whose  wisdom  is  untold. 


ii8      MANY  GOOD   THINGS  ARE   GIVEN. 


CHAPTER   IV. 

Many  Good  Things  are  given  to  those  who  Piously 
Communicate. 

The  Voice  of  the  Learner, 

May  .2.  r>.  LORD  my  God, 

v_/     Go  Thou  before  Thy  servant  with  the  blessing  ol 

Thy  sweetness, 
That   I   may  worthily  and  seriously  come  to  Thy  grand 
sacrament. 

Rouse  my  heart  to  Thee, 
And  pull  me  out  from  my  dull  sloth. 
Visit  me  with  Thy  saving  power,  that  in  the  spirit  I  may 

taste  Thy  pleasantness, 
Which  in  this  sacrament  lies  hid,  in  all  its  fulness,  as  water 

in  the  spring. 
Lighten  my  eyes,  that  they  may  see  a  mystery  so  great ; 
And  strengthen  me,  to  trust  that  mystery  with  an  unfailing 

faith. 
For  'tis  Thy  doing. 
And  no  human  pow^er; 
Thy  holy  institution, 
And  no  discovery  of  man. 
For  no  man  is  found  able  in  himself  to  take  and  understand 

these  mysteries, 
Passing  the  keenness  of  an  angel's  thought. 
What  then  can  I,  unworthy  sinner,  dust  and  ashes  as  I  am, 
Trace  out  and  take  out  of  so  deep  a  secret  ? 
My  Lord,    I  come    to    Thee  with   simple   heart,  at   Thy 

command,  with  good  firm  faith,  with  hope  and 

reverence, 


MANY  GOOD   THINGS  ARE   GIVEN.      119 

And  of  a  truth  believe 

That  Thou  art  present  here,  both  God  and  man. 

Af«y  23.      Therefore  Thou  wouldst  have  me  take  Thee, 
Making  myself  one  with  Thee  in  Thy  love; 
And  thus  I  pray  Thy  mercy,  and  implore 
That  special  grace  be  given  me  for  this, 
That  I  may  wholly  melt  in  Thee, 
Flow  over  in  my  love, 

And  bring  no  outside  comfort  in  to  me  any  more. 
For  this,  the  highest  and  the  worthiest  sacrament, 
Is  safety  of  the  soul  and  body. 
The  medicine  to  all  the  weakness  of  the  spirit, 
By  which  my  faults  are  cured, 
My  passions  curbed, 
Temptations  beaten  down  or  weakened, 
A  greater  grace  poured  in  on  me, 
A  growing  virtue  cherished, 
Faith  strengthened, 
Hope  hardened, 
The  fiame  of  charity  lighted  and  blown. 

n. 

May  24.  For  many  blessings  Thou  hast  promised,  and  still  again 
dost  promise,  in  Thy  sacrament,  to  Thy  loved 
ones  who  communicate  with  holy  thoughts. 

(My  God,  that  takest  up  my  soul, 

Helpest  my  weakness, 

And  givest  me  all  inner  consolation.) 

Much  comfort  Thou  dost  pour  on  them  for  many  a  tribu- 
lation, 

And  from  the  depths  of  their  dejection  Thou  dost  raise  them 
to  hope  in  Thee,  their  keeper. 


I20      MANY  GOOD   THINGS  ARE   GIVEN: 

And  with  a  new  grace  Thou  dost  cheer  and  lighten  them 

within  ; 
That  those  who  felt  themselves  before  communion 
Anxious,  and  loveless  towards  Thee, 
Refreshed  with  food  and  drink  divine, 
Find  themselves  changed  to  better  men. 

Therefore  Thou  dealest  with  Thy  chosen,  arranging  well 

for  them. 
That  they  may  truly  know  and  clearly  prove  the  weakness 

in  themselves. 
The  goodness  and  the  kindness  gained  from  Thee. 
Cold  in  themselves,  hard,  wanting  in  devotion, 
The  fervour,  eagerness,  and  holy  thoughts  all  come  from 

Thee, 

May  25.      For  who  can  come  near  to  a  stream  of  sweetness 

And  not  bring  back  some  taste  of  sweetness  too  ? 

Or  who  can  stand  before  a  blazing  fire 

And  feel  no  touch  of  heat  ? 

Thou  art  a  fountain  full  and  overflowing, 

Thou  art  a  fire  that  always  burns. 

Never  cooling,  never  dry. 

And  if  I  may  not  drink  my  fill  and  satisfy  my  thirst, 

Yet  will  I  put  my  mouth  unto  the  opening  of  the  heavenly 
reed,* 

That  I  may  get  never  so  small  a  droplet  to  take  away  my 
thirst. 

And  that  I  may  not  wholly  wither. 

And  if  I  cannot  be  as  yet  all  heavenly,  aflame  like  cheru- 
bim and  seraphim, 

Yet  I  will  try  to  press  on  in  devotion,  and  prepare  my 
heart, 

•  A  golden  or  silver  pipe  or  reed  was  often  used.   See  Rock, 
"Church  of  Our  Fathers,"  for  illustrations. 


THE  PRIESTHOOD,  I2i 

That  I  may  gather  some  small  flash  of  holy  fire,  humbly 

taking  the  creative  sacrament. 
All  that  is  weak  in  me, 
Jesus,  my  God,  my  holiest  Saviour,  Thou  of  Thy  kindness 

and  Thy  grace  supply  for  me. 
Thou,  that  didst  deign  to  call  all  to  Thee  in  the  words 
"  Come  unto  Me, 

All  ye  that  labour  and  are  heavy  laden, 
And  I  will  give  you  rest," — 
I  labour,  and  the  sweat  is  on  my  brow ; 
Torn  with  heart-sorrow  am  I, 
Laden  with  sin, 
Tossed  by  temptations. 

Entangled  and  oppressed  with  many  an  evil  thought ; 
And  there  is  none  to  help  me 
But  Thee,  my  Saviour,  my  Lord  God. 
To  Thee  I  trust  myself  and  all  my  wealth, 
To  keep  and  lead  me  to  eternal  life. 
Raise  me  to  the  praise  and  glory  of  Thy  name. 
Thou  that  didst  prepare  Thy  body  and  Thy  blood  as  meat 

and  drink  for  me. 
Be  near  me,  O  my  saving  God, 
That,  often  drawing  near  unto  Thy  mystery,  the  fire  of  my 

devotion  may  increase, 

CHAPTER  V. 
The  Priesthood  and  the  Dignity  of  the  Sacrament. 
The  Voice  of  the  Beloved.* 
May  26.  T  T  7ERE  you  as  pure  as  are  the  angels,  holy  as  St.  John 
VV  the  Baptist, 

Yet  you  would  not  be  worthy  to  handle  or  receive    this 
sacrament. 

♦  An  address  to  priests. 


123  THE  PRIESTHOOD. 

For  this  is  not  a  debt  due  to  the  worth  of  man, 

That  man  should  consecrate  or  touch  Christ's  sacrament, 

And  take  for  food  the  angels'  bread 

Great  is  the  service, 

Great  the  dignity,  of  priests. 

To  whom  is  given  what  is  not  trusted  to  the  angels. 

For  only  priests,  who  duly  in  the  Church  have  been  ordained, 

Have  power  to  celebrate  and  consecrate  the  body  of  Christ. 

A  priest  indeed  is  minister  to  God, 
Using  the  word  of  God,  God  bidding  and  appointing  him  ; 
But  God  is  there — chief  Author,  Worker  invisible  ; 
All  that  He  wills  bows  down  to  Him, 
All  that  He  bids  obeys  Him. 
Then  in  this  sacrament  most  excellent  you  should  trust 

more  to  God  omnipotent 
Than  to  your  senses  or  to  signs  that  you  can  see. 
And  with  fear  and  reverence 
Come  to  a  work  like  this. 

IL 

May  37.      Turn  to  yourself. 

And  see  whose  service  has  been  given  to  you  when  the 
bishop  laid  his  hands  on  you. 

See :  you  were  made  a  priest, 
And  consecrated  one  to  celebrate. 
Take  heed  then  that  you  faithfully  and  piously  offer  the 

sacrifice  to  God  at  fitting  times, 
And  show  yourself  a  blameless  man. 
You  have  not  made  your  burden  lighter, 
But  you  have  bound  yourself  by  closer  bonds  of  discipline,* 

*  Sed  artiori  jam  alligatus  es  vinculo  disciplinse  : 
Et  ad  majorem  teneris  perfectionem  sanctitatis. 


THE  PRIESTHOOD.  123 

And  linked  yourself  unto  a  higher  ideal  of  a  holy  life. 

A  priest  should  be  adorned  with  every  virtue, 

Giving  a  pattern  of  good  life  to  all. 

His  goings  are  not  with  the  crowd,   nor  in  the  common 

walks  of  men, 
but  with  the  angels  in  the  heavens, 
Or  with  the  perfect  on  the  earth. 

A  priest  in  holy  vestments  clad  acts  in  the  place  of  Christ, 
Praying  for  himself  and  all,  a  lowly  suppliant  to  God. 
Before  him  and  behind  him  is  the  sign  of  the  Lord's  cros 
To  bring  Christ's  passion  ever  to  his  mind ; 
Before  him — on  the  chasuble, 
That  he  may  with  care  behold  Christ's  footprints; 
Behind  him — he  is  signed  with  it. 
That  he  may  bear  graciously  for  God  with  any  troubles 

set  on  him  by  others. 
Before, 

That  he  may  mourn  for  his  own  sin ; 
Behind, 

That  he  may  weep  for  others'  sins  in  pity. 
And  know  that  he  is  there  to  stand  between  God  and  the 

sinner ; 
Never  growing  dull  in  prayer,  nor  in  the  holy  offering, 
Till  he  be  found  to  win  God's  pity  and  His  favour. 

Thus  when  he  celebrates  he  honours  God, 
He  makes  the  angels  glad, 
He  builds  the  body  of  the  Church, 
He  helps  on  those  that  live, 
Gives  quiet  to  the  dead, 
And  wins  a  share  in  all  things  that  are  good. 


124  PLANS  FOR  IMPROVEMENT. 


CHAPTER  VI. 

A  Question — What  should  be  the  Use  before 
Communion  ? 

The  Voice  of  the  Learner. 
May  28.  T)ONDERING,  O  Lord,  Thy  worthiness,  my  worthless 
-■-  ness, 

I  shudder  greatly, 
And  am  confounded  in  myself. 
For  if  I  come  not, 
I  shun  life ; 

If  1  step  in  unworthily, 
I  meet  with  blame. 
What  shall  I  do,  my  God, 
My  helper  and  my  counsellor  in  times  of  need  ? 

Teach  me  the  right  way, 
Put  some  short  precept  down  before  me, 
Fitting  the  holy  communion. 
For  it  is  good  to  know 
How  I  ought  loyally  *  and  reverently  to  make  my  heart 

ready  for  Thee, 
Either  to  take  Thy  sacrament  unto  my  health, 
Or  celebrate  a  sacrifice  so  great  and  so  divine. 

CHAPTER  Vn. 

Plans  for  Improvement,     Examination  of  the 
Conscience. 

The  Voice  of  the  Beloved. 
May  29.  'T^O  celebrate,  to  handle  and  to  take  this  sacrament, 
A       The  priest  of  God  should  above  all  approach 
Humble  at  heart,  and  reverently  suppliant, 
In  full  faith,  with  a  holy  motive,  meaning  to  honour  God. 
*  Devote. 


PLANS  FOR  IMPROVEMENT,  125 

Examine  carefully  your  thoughts, 
Cleanse  them  as  best  you  may  and  make  them  pure,  in 

real  sorrow  and  in  lowly  shrift ; 
That  you  may  have  no  burden  there, 
That  you  may  know  of  no  remorseful  pangs, 
To  stop  your  free  approach. 
Frown  on  all  your  sin, 
And  mourn  and  wail  especially  for  the  transgression  of 

the  day; 
And,  if  time  suffer  it, 
Confess,  in  the  secret  of  your  heart,  to  God,  the  trouble  that 

your  passions  bring  you. 
Grieve  and  lament  that  up  till  now  you  are  so  worldly 

such  a  lover  of  the  flesh. 
Your  passions  so  alive, 
So  full  of  restless  lusts, 

So  careless  in  the  watch  over  your  outward  senses, 
So  oft  enfolded  by  many  empty  phantoms, 
So  much  inclined  to  what  is  all  around  you, 
So  thoughtless  of  what  lies  within. 
So  ready  for  the  laugh  and  for  distraction, 
So  hard  to  turn  to  sorrow  and  to  tears. 
Prepared  for  easier  rules  and  all  that  suits  the  flesl^ 
Slow  to  zeal  or  to  harsh  means. 
Anxious  to  hear  the  news  and  see  the  beautiful, 
Remiss  in  holding  on  to  what  is  weak  and  lowly. 
Longing  to  get, 
Sparing  to  give, 
Quick  to  hold, 
Careless  in  talk, 

Unable  to  rein  yourself  to  silence^ 
In  character  undiscipUned, 
In  action  ever  ready, 
Eager  at  food. 


126  PLANS  I^OR  IMPROVEMENT, 

Dull  at  God's  Word, 

Swift  to  rest, 

Slow  to  toil, 

Wakeful  at  a  story, 

Sleepy  at  your  holy  vigils, 

Hurrying  to  the  end, 

Wandering  in  attention. 

Careless  in  your  saying  of  the  hours,* 

Cool  in  the  celebration, 

Parched  in  communion, 

So  soon  with  thoughts  distracted, 

So  rarely  fully  gathered  to  yourself. 

So  quickly  moved  to  anger. 

So  ready  to  displease  your  neighbour, 

Eager  to  judge. 

Stern  to  condemn, 

Merry  in  prosperous  days. 

Weak  in  adversity. 

So  often  laying  down  good  rules, 

Carrying  but  little  to  the  end. 

And  when  you  have  confessed  and  wept  for  these  and 
other  failings,  with  grief  and  great  disgust  at  your 
own  weakness, 

Set  before  you  a  firm  plan  to  mend  your  life  from  day  to  day. 

And  go  the  better  on  your  road. 

May  31.      Then  with  full  resignation  willingly  offer  yourself  upon 
the  altar  of  your  heart,  as  a  burnt-offering  that 
will  last  for  ever,  unto  the  honour  of  My  name, 
By  trustfully  committing  to  My  care  body  and  soul. 
That  thus  perchance  you  may  be  deemed  worthy  to  coTie 

and  offer  sacrifice  to  God, 
And  take  My  body's  sacrament  unto  your  health. 

•  That  is,  the  horarium,  or  book  of  the  hour*. 


THE   OFFERING  OF  CHRIST.  127 

II. 

There  is  no  offering  worthier,  no  satisfaction  greater  to 
wash  away  your  sin^ 
Than  if  you  give  yourself  purely  and  wholly  unto  God 
When  in  the  mass  the  body  of  Christ  is  offered, 
And  in  communion. 
If  man  does  what  he  can, 
And  of  a  truth  is  penitent, 

As  often  as  he  comes  to  Me  for  grace  and  pardon, 
"  I  live,"  saith  God, 

'•  Desiring  not  the  death  of  any  sinner, 
But  rather  that  he  turn  to  Me  and  live ; 
For  I  will  no  more  think  upon  his  sin, 
But  all  shall  be  forgiven  him." 


CHAPTER  VIII. 

The  Offering  of  Christ  upon  the  Cross — The  Resig- 
nation of  Ourselves, 

The  Voice  of  the  Beloved. 

AS  I,  with  hands  outstretched  and  body  naked  on  the 
cross,  offered  myself  to  God    My  Father  freely 

for  your  sins, 
That  there  was  nothing  left  in  Me, 
Which  did   not  wholly  pass   into  a  sacrifice,  appeasing 

God; 
So  in  the  mass  too  you  should  give  yourself  with  all  your 

will  to  Mc, 
For  a  pure  holy  offermg  every  day  with  all  your  might  and 

strength,  with  all  the  inward  power  you  have. 

What  more  do  I  ask  of  you  than  to  try 


X28  THE   OFFERING  OF  CHRIST, 

To  give  yourself  anew  to  Me  ? 

What  you  give  Me  else  I  care  not ; 

I  do  not  ask  your  gifts,  but  you. 

Just  as  it  v/ould  not  be  enough  for  you  if  you  had  all  but 

Me, 
So  it  will  not  please  Me,  whate'er  you  give,  if  you  give  not 

yourself. 
Offer  yourself  to  Me, 
And  give  your  whole  self  for  your  God ; 
The  offering  will  be  taken. 
Lo,  I  for  you  gave  all  Myself  up  to  the  Father, 
My  body  and  My  blood  for  food, 
'That  I  might  be  all  yours. 
You  Mine — for  ever. 
But  if  you  stand  upon  yourself,  and  do  not  freely  give 

yourself  unto  My  will. 
There  is  no  full  oblation, 
Nor  will  there  be  full  union  between  us. 

So  there  must  be  before  your  every  work  the  freest 
offering  of  yourself  into  the  hands  of  God, 

If  you  would  get  freedom  and  the  touch  of  God. 

This  is  the  reason  why  so  few  are  really  lightened  and 
made  free — 

They  cannot  wholly  sacrifice  themselves. 

Stern  is  My  word : 
"  Unless  a  man  giveth  up  all, 
He  cannot  be  a  follower  of  JMine." 
So,  would  you  be  one  ? 
Offer  yourself  to  Me,  and  all  your  her  rt. 


THE  OFFERING  OF  OURSELVES.        129 

CHAPTER   IX. 

Ourselves  and  all  we  have  we  ought  to  offer  up 
to  God :  and  we  should  Pray  for  All. 

The  Voice  of  the  Learner. 
/«"*3.  T    ORD, 

L     All  is  Thine 

In  heaven  and  earth. 

I  long  to  give  myself  to  Thee,  a  free-will  offering, 

And  be  for  ever  Thine. 

Lord,  in  my  simple  heart  I  give  myself  to-day  to  be  Thy 

servant  ever. 
To  listen  unto  Thee,  and   be  a  sacrifice  of  everlasting 

praise. 
Receive  me  with  this  holy  offering  of  Thy  precious  body 
That  I  give  this  day  to  Thee, 
An  offering  for  myself 
And  for  the  safety  of  Thy  people, 
While  holy  angels  standing  by  unseen  look  down  on  me. 

II. 

Jutt€  4.      Lord,  I  offer  up  to  Thee, 

Upon  Thy  shrine  that  makes  amends  for  all, 

All  my  misdeeds  and  sins, 

That  I  have  done  before  Thee  and  the  holy  angels. 

From  the  day  I  first  began  to  sin  even  till  now ; 

That  Thou  shouldst  burn  them  all  alike,  and  with  Thy 

charitable  fire  consume  them. 
Wiping  away  the  spots  of  all  my  evil  acts, 
Clearing  my  conscience  clean  of  every  speck. 
And  giving  back  to  me  Thy  favour,  lost  by  sin ; 
Granting  me  full  indulgence. 
Taking  me  up  with  pity  for  the  kiss  of  peace. 

Q 


130        THE  OFFERING  OF  OURSELVES. 

What  can  I  do  for  all  my  wrong  but   with  humility 
confess  and  mourn  lor  it, 
And  witliout  ceasing  pray  for  intercession? 
Hear  me  in  mercy,  my  God, 
Wlien  I  stand  and  pray  before  Thee. 
All  my  sins  weigh  on  me  heavily, 
1  do  not  wish  again  to  sin  them. 
I  grieve,  I  shall  grieve  for  them  all  my  life, 
Ready  for  penance, 
And  to  give  satisfaction  as  I  can. 
P'orgive  me,  O  my  God,  forgive  me  them. 
For  Thy  holy  name, 
And  save  the  soul  Thou  hast  redeemed  with  Thy  precious 

blood. 
1  commit  me  to  Thy  pity, 
I  yield  me  to  Thy  hand  ; 

Do  with  me  as  Thy  goodness  wills,  not  after  mine  iniquity 
and  evil  ways. 

III. 
June  I.      I  offer  to  Thee  all  the  good  in  me,  slight  and  imperfect 
though  it  be, 
That  Thou  mayst  make  it  purer,  make  it  holier, 
Welcome  and  take  it  to  Thyself, 
Ever  turning  it  to  better, 

Leading  me — useless,  slothful,  weakling  though  I  be— 
Unto  a  good  and  happy  end. 

IV, 

1  offer  too  to  Thee 
All  holy  wishes  of  the  good. 
All  that  my  parents  need. 
Friends,  brothers,  sisters, 
All  that  are  dear  to  me. 

And  all  who  for  Thy  sake  have  acted  kindly  either  to  me 
or  others ; 


THE   OFFERING   OF  OURSELVES,        131 

All  who  have  wished  and  asked  of  me  for  prayers  and 
masses  to  be  sung  for  them  and  theirs, 

Whether  they  yet  live  in  the  flesh  or  have  already  done 
their  labour  in  the  world  ; 

That  all  may  feel  Thy  helping  toach, 

And  Thy  consoling  power, 

Thy  hand  in  peril, 

Thy  freedom  from  their  punishment, 

That  they  be  snatched  from  every  evil, 

Joyfully  giving  exceeding  praise  to  Thee. 

V. 

Junes.      I  offer  too  to  Thee 

Prayers  and  victims*  to  appease  Thee, 

For  those   in    special   who   have    injured    me   in   aught, 

saddened  me  or  reviled  me, 
Or  brought  some  loss  or  trouble  on  me  ; 
And  for  all  those  whom  1  have  sometimes  saddened. 
Disturbed,  offended,  grieved, 
By  word  or  deed,  knowingly  or  in  ignorance, 
That  Thou  wouldst  pardon  all  our  sins  alike, 
And  all  our  evils  done  to  one  another. 

Take  from  our  hearts,  O  Lord, 
Suspicion,  anger,  heat,  dispute. 
All  that  can  injure  charity 
And  spoil  the  love  of  brothers. 

Pity,  pity  those,  O  Lord, 

That  ask  Thy  pity. 

Give  grace  to  those  that  need  it ; 

Make  us  such 

That  we  be  worthy  to  enjoy  Thy  favour  ; 

And  gain  eternal  life. 

Amen. 

♦  He  means  the  sacrament. 


132  FORBEAR  NOT  COMMUNION, 

CHAPTER  X. 
Holy  Communion  should  not  Lightly  be  Forborne. 

The  Voice  of  the  Beloved. 

June  7.  y^  FTEN  you  must  run  back  unto  the  fount  of  grace 
V-/     And  holy  pity, 

To  the  fount  of  goodness  and  of  perfect  purity, 
If  you  would  be  free  of  passion,  cured  of  sin, 
And  be  made  stronger  and  more  watchful  to  meet  the 
devil's  wiles  and  all  temptations. 

The  enemy  that  knows  the  good  and  the  great  healing 
power  that  lies  within  communion. 

In  every  way,  at  every  time,  tries  to  hinder  and  draw  back 
faithful  and  pious  souls. 

For  when  some  try  to  fit  themselves  for  their  communion, 

They  suffer  worse  attacks  of  Satan. 

He  is  the  evil  spirit ; 

As  says  the  book  of  Job, 

"  He  comes  among  the  sons  of  God," 

That  with  his  wonted  wickedness  he  may  disturb  them, 
making  them  too  timid  and  perplexed. 

Lessening  their  love,  taking  away  their  faith  by  his  assaults. 

It  may  be  they  will  let  communion  go, 

Or  come  but  cool  at  heart. 

But  we  must  not  think  a  whit  about  his  cunning  and 
imaginations, 
However  base  and  horrible  they  be ; 
But  all  his  phantoms  must  be  thrust  back  upon  his  head. 
The  wretched  one  is  to  be  mocked  and  spurned, 
And  never  for  his  insuUs,  nor  for  the  storms  he  raises, 
Are  we  to  pass  holy  communion  by. 


FORBEAR  NOT  COMMUNION.  133 

Often  this  hinders  men — 
Excessive  care  to  get  a  holy  frame  of  mind, 
And  an  anxiety  about  confession. 
Do  as  the  wise  would  have  you  do, 
Lay  scruple  and  anxiety  aside. 
It  stops  the  hand*  of  God, 
It  ruins  holy  thoughts. 

You  are  disturbed  or  slightly  troubled- 
Leave  not  your  communion  for  that, 
But  go  the  sooner  to  confess ; 
And  from  your  heart 
Forgive  all  others  their  offences. 
But  if  you  have  hurt  anyone, 
Humbly  ask  forgiveness, 
And  God  will  fully  pardon  j^ou. 

11. 

Why  delay  confession  long, 
Or  why  put  communion  by  ? 
First  cleanse  yourself, 
Be  swift  to  spit  the  poison  torth, 
Hurry  to  get  the  remedy ; 
You  will  feel  better  than  from  long  delay. 
Suppose  you  leave  it  for  one  cause  to-day ; 
Perchance  to-morrow  something  greater  will  be  found. 
This  way  you  might  be  kept  long  from  it, 
Becoming  more  and  more  unfit. 
Fast  as  you  can,  shake  yourself  free  from  to-day's  sloth  and 

heaviness. 
What  is  the  use  of  long  anxiety,  passing  whole  days  in 

trouble  ? 

Why  rob  yourself  of  heavenly  things  because  you  have  a 

daily  cross  ? 

*  Gratiam. 


134  FORBEAR  NOT  COMMUNION. 

Nay :  it  is  very  hurtful  to  put  off  and  off, 
It  brings  on  men  a  heavy  sleep. 

How  sad  it  is  that  souls  cold  and  inconstant  are  only 
glad  to  make  delays  in  their  confession, 
And  for  this  very  reason  would  defer  it, 
That  they  may  not  be  bound  to  keep  a  closer  watch  upon 

themselves. 
How  slow  their  charity,  how  weak  their  holy  thoughts, 
Postponing  it  so  easily. 

fune  xo.      How  happy  he,  how  dear  to  God, 

Who  lives  a  life  so  good,  and  keeps  such  pure  watch  on 

his  inner  self, 
As  to  be  ready  and  well  pleased 
To  take  communion  every  day, 
If  he  were  unmarked  of  others, 
And  if  it  were  suffered  him. 

When  now  and  then  a  man  keeps  back  from  humbleness 
or  for  some  good  reason  in  his  way. 
Praise  him  for  reverence  ; 
But  if  torpor  creeps  across  his  path, 
He  should  arouse  himself,  and  do  what  in  him  lies ; 
God  will  be  there  to  grant  him  the  good  will ; 
That  above  all  he  looks  for. 
But  when  he  is  duly  hindered, 
He  will  never  lose  that  will ; 
He  will  devoutly  mean  to  take  the  sacrament, 
Nor  will  he  miss  the  benefit. 
For  any  pious  soul  may  every  day,  ay,  everywhere,  with 

health  unto  himself  and  unforbidden,  come  to  a  mental 

communion  with  Christ. 
And  yet  on  certain  days  and  at  fixed  times, 
He  should  receive  with  loving  reverence 


WHAT  IS  NEEDED.  13.J 

The  body  of  his  Redeemer  in  the  sacrament, 

And  rather  aim  at  praising  and  at  honouring  God 

Than  at  seeking  any  comfort  for  himself. 

Oft  as  he  thinks  upon  the  mystery  of  Christ  made  flesh, 

And  dwells  upon  the  passion  piously, 

So  often  he  communicates  in  mystic  wise, 

And  is  refreshed  by  One  he  cannot  see, 

And  his  love  burns  anew. 

But  he  who  only  makes  him  ready 

When  festal  days  are  close  at  ha-^d,  or  habit  drives  him, 

Will  be  often  unprepared. 

June  II.      Blest  is  the  man 

Who,  celebrating  or  receivmg, 

Offers  himself  a  holocaust  unto  the  Lord. 

When  you  celebrate,  be  neither  slow  nor  fast. 
But  keep  the  good  and  ordinary  way 
Of  those  with  whom  you  live. 

You  are  not  there  to  trouble  others  or  to  weary  them, 
But  to  go  on  the  plain  road  according  to  the  practices  of 

those  before  us, 
And  to  look  rather  to  what  helps  the  rest, 
Than  to  your  own  devotion  or  your  love. 

CHAPTER  XL 

Chrisfs  Body  and  the  Holy  Scriptures  are  needed 
Above  All  Things  by  the  Faithful  Soul, 

The  Voice  of  the  Learner. 

r*tHe  la.  QWEETEST  Lord  Jesu, 

O     How  great  Thy  sweetness  to  the  pious  soul, 
Banqueting  with  Thee  at  Thy  feast. 
Where  none  other  food  is  laid  before  its  lips 


136  IV//AT  IS  NEEDED. 

Save  Thee,  its  only  loved  one, 

Longed  for  past  all  the  longings  of  its  heart. 

Sweet  were  it  for  me  when  Thou  art  there  to  pour  a  flood 

of  tears  out  from  my  inward  love. 
And  with  holy  INIagdalene  to  wash  Thy  feet. 
But  where  is  this  devotion  to  be  found  ? 
Where  is  the  flowing  river  of  the  holy  tears?    ■ 

fiirte  13.      I  know  that  when  I  see  Thee 
And  Thy  holy  angels, 

All  my  heart  should  burn  and  weep  for  joy. 
.  For,  hidden  though  Thou  art  beneath  another  form, 
I  have  Thee  with  me  truly  in  the  sacrament. 
Were  I  to  see  Thee  in  Thy  own,  Thy  heavenly  brightness, 
My  eyes  could  not  endure  it. 
Nor  could  the  whole  world  stand 
In  the  splendour  of  the  glory  of  Thy  majesty. 
Therefore  Thou  carest  for  my  weakness  even  in  this, 
That  Thou  dost  hide  Thyself  beneath  the  sacrament. 
I  have,  I  worship, 
What  angels  worship  in  the  sky, 
But  I  as  yet  in  faith. 
They  in  its  unveiled  beauty. 

The  light  of  true  faith  must  content  me  on  my  path, 
XIntil  the  day  of  everlasting  sunlight  breathe  on  us, 
And  shapes  and  shadows  fade.* 
But  when  that  which  is  perfect  comes, 
The  need  of  sacraments  shall  cease. 
The  blessed  ones  in  heavenly  glory 
Need  no  healing  sacrament. 
Rejoicing  endlessly  in  sight  of  God, 
Gazing  on  His  glory  face  to  face, 

•  Donee  adspiret  dies  aeternEe  clantatis 

Et  umbrae  figurarum  inclinentur.     Cf.  Cant.  ti.  16. 


WHAT  IS  NEEDED,  137 

Changed  from  one  brightness  to  another, 

The  brightness  of  the  unfathomable  Deity, 

They  taste  the  Word  of  God  made  flesh, 

As  it  was  from  the  beginning,  and  as  it  is  eternally. 

When  I  remember  marvels  such  as  these, 
Even  every  mental  consolation, 
Even  every  comfort  of  the  soul, 
Becomes  a  weariness  and  burden  to  me  ; 
For  while  I  do  not  plainly  see  the  Lord  in  glory, 
I  count  as  nothing  all 
That  in  the  world  I  see  or  hear. 
Thou  art  my  witness,  oh  my  God, 
That  no  one  thing  can  comfort  me. 
No  creature  give  me  rest. 

Save  Thee,  my  God,  Whom  I  would  contemplate  eternally. 
But  this  I  may  not  do, 
While  in  this  mortal  life  I  live  ; 
So  I  must  make  myself  patient  indeed. 
And  bow  myself  in  all  this  longing  unto  Thee. 
Thy  saints,  O  Lord,  who  now  rejoice  with  Thee,  high  in 

the  kingdom  of  the  sky, 
Waited  the  coming  of  Thy  glory  all  their  lives,  trustfully, 

very  patiently. 
That  they  believed  in,  I  believe  in  too ; 
That  they  hoped  for,  I  hope  too  ; 
Whither  they  came. 

Thither  I  trust  that  through  Thy  grace  I  shall  come  too. 
Till  then  I  walk  in  faith,  strengthened  by  the  pattern  set 

by  them. 
For  I  shall  still  have  holy  books  to  comfort  me  and  be  a 

mirror  of  my  life  ; 
And,  above  all,  Thy  holiest  body,  my  haven  and  my  special 


138  WHAT  IS  NEEDED. 

II. 
Junt  15.      Two  things  in  this  life  above  all  I  feel  I  need, 

Without  which  I  could  scarcely  bear  these  days  of  misery , 
Here,  in  the  prison  of  the  body  pent, 
I  know  it,  I  need  two, — 
Food,  light. 

Therefore  Thou  hast  given  me  in  my  weakness 
Thy  holy  body  to  refresh  my  mind  and  mortal  frame ; 
Thou  hast  set  up  Tliy  word,  a  lantern  for  my  feet. 
Robbed  of  these  two,  I  cannot  live  aright. 
My  soul's  light  is  God's  word, 
My  bread  of  life — Thy  sacrament. 
And  I  may  call  these  tables  two,  one  here,  one  there, 
Laid  in  the  treasure-house  of  holy  Church. 
One  is  the  table  of  the  sacred  altar. 
Having  the  holy  bread, — the  precious  body  of  Christ ; 
The  other  is  the  table  of  the  law  of  heaven, 
With  its  blest  teaching, 
Making  me  learned  in  the  faith. 

And  leading  me  with  steady  hand  up  to  the  inner  veil, 
where  the  Holy  of  Holies  lies. 

III. 
Junt  id.      Thanks  be  to  Thee,  Lord  Jesu,  Light  of  light  eternal, 
For  the  table  of  Thy  holy  teaching, 
Thy  table  served  to  us  by  servants  of  Thy  house, 
Apostles,  priests,  and  other  learned  men. 
Thanks  be  to  Thee,  Maker,  Redeemer  of  mankind, 
That  Thou,  to  show  Thy  charity  to  all  the  world, 
Madest  a  great  supper, 
Wherein  before  us  for  our  food 
Thou  placedst,  not  the  lamb,  the  type  of  Thee, 
But  Thine  own  holy  body  and  Thy  blood, 
Making  the  army  of  the  faithful  joyful  by  Thy  sacred  feast. 


WHAT  IS  NEEDED,  139 

And  drunken  with  salvation's  cup,* 
Wherein  are  all  the  joys  of  paradise ; 
And  (though  with  happier,  sweeter  taste) 
The  holy  angels  share  the  banquet  with  us. 

rv. 

fu)je  ly.      How  great,  how  high  the  office  of  the  priest, 

To  whom  'tis  given  to  consecrate  the  Lord  of  majesty  with 

holy  words, 
With  lips  to  bless  Him, 
In  the  hand  to  hold  Him, 
With  his  own  mouth  to  take, 
And  to  the  rest  to  minister. 

How  clean  should  be  those  hands, 
How  pure  that  mouth, 
How  sanctified  the  body, 
How  spotless  shall  the  priest's  heart  be. 
To  whom  the  Author  of  all  purity  so  often  comes. 
From  the  priest's  mouth  no  word  should  go. 
But  what  is  holy,  useful,  honourable, — 
So  often  does  he  take  the  sacrament  of  Christ 
His  eyes  should  single  be,  and  modest. 
That  ever  look  upon  Christ's  body. 
Hands  should  be  pure  and  raised  on  high, 
That  are  ever  handling  Him  Who  made  the  heaven  and 

earth. 
To  priests  above  all  others,  it  is  written  in  the  Law, 
*'  Be  ye  holy, 
For  I,  the  Lord  your  God,  am  holy  too." 

O  God  Almighty,  let  Thy  touch  assist  us, 
Us  who  have  taken  on  ourselves  the  priestly  office ; 

♦  Et  calice  inebrians  salutarL 


I40  PREPARATION. 

That,  worthily  and  loyally,  with  conscience  good  and  in 
all  purity,  we  may  serve  as  household  slaves  ; 

And  if  we  cannot  pass  our  lives  so  innocently  as  we  would, 

Grant  us  at  least  to  moan  with  worthy  penitence  over  the 
evils  we  have  done, 

And  with  a  humble  mind  and  a  good  will  to  serve  Thee 
with  more  zeal  on  the  remainder  of  our  path. 

CHAPTER  XII. 

He   that   would   Communicate   should  with    Great 
Care  prepare  Himself  for  Christ. 

The  Voice  of  the  Beloved. 

June  x8.  T  AM  a  lover  of  purity, 
-»-      Giver  of  all  holiness. 
I  ask  for  a  clean  heart — 
That  is  My  resting-place. 
Prepare  for  Me  a  large  room  ready  furnished, 
And  I  and  My  disciples  will  make  our  paschal  feast  with 

you. 
If  you  will  that  I  should  come  to  you, 
And  stay  with  you, 
Purge  the  old  ferment  out. 
Make  clean  the  habitation  of  the  heart, 
Bar  out  the  world  and  all  the  din  of  vices, 
Sit  like  the  sparrow  lonely  on  the  housetop, 
And  muse  on  all  you  do  amiss  in  bitterness  of  soul ; 
For  everyone  that  loves 

Makes  ready  for  the  lover  a  fair  and  beauteous  place ; 
By  this  is  known  the  love  of  one  receiving  his  beloved. 

But  know 
That  not  by  any  merit  of  your  own, 


PREPARATION.  141 

Though  you  should  spend  a  year  to  get  you  ready,  thinking 

of  nothing  else, 
Can  you  make  tliis  preparation  good  enough. 
It  is  My  holiness  and  kindness  that  suffers  you  to  draw 

near  to  My  table ; 
As  though  a  beggar  were  invited  to  some  rich  man's  feast, 
And  he  had  nothing  else  to  give  him  for  his  kindness 
But  lowliness  and  thanks. 

Do  what  in  you  lies,  and  do  it  carefully ; 
Not  that  it  is  the  custom,  not  that  you  are  bound, 
But  with  fear  and  reverence ; 
And   lovingly   receive   the   body  of  the  Lord,  your   God 

beloved.  Who  deigns  to  come  to  you. 
I  am  He  that  bade  you, 
I  have  willed  it  to  be  done, 
I  will  fill  up  what  fails  in  you ; 
Come,  take  Me, 

II. 
When  I  give  you  the  power  to  worship  Me,*  give  thanks 
unto  your  God ; 
Not  that  you  are  worthy, 
But  that  I  pitied  you. 

Maybe  the  soul  is  dry,  the  power  is  gone ; 
Continue  still  in  prayer. 
Moan  on  and  knock  upon  the  door. 
And  stay  not  till  you  win  a  drop,  a  crumb  of  power  to  help 

your  prayers. 
You  are  in  want  of  Me, 
Not  1  of  you. 

You  do  not  come  to  make  Me  holy, 
I  come  to  make  you  holy  and  to  better  you. 

♦  Gratiam  devotionis. 


143  PREPARATION. 

You  come  for  sanctity  to  Me,  to  be  made  one  with  Me, 

To  take  fresh  favour  from  Me, 

And  flash  anew  into  a  better  life. 

Do  not  neglect  this  power  of  prayer, 

But  with  all  care  prepare  your  heart, 

And  bring  your  loved  one  home. 

III. 

Nor  only  when  communion  is  not  yet  come  should  yon 

prepare  for  pious  thoughts, 
But  anxiously  preserve  that  holy  thought  when  the  taking 

of  the  sacrament  is  done. 
There  is  required  of  us  no  less, 
That  after-watch  upon  ourselves, 
Than  the  good  thoughts  that  go  before. 
For  a  close  guard  kept  afterwards 
Is  the  best  of  ways  to  get  a  greater  share  of  grace  another 

time ; 
And  thoughts  once  scattered  to  the  comforts  from  without 
Make  men  exceedingly  reluctant.* 

Beware  of  talking  much  ; 
Stay  by  yourself, 
Enjoy  your  God ; 
For  you  have  One, 

Whom  all  the  world  cannot  take  from  you. 
'Tis  I, 

To  Whom  you  must  give  all  yourself; 
No  longer  in  yourself  to  live, 
But — all  care  set  aside — in  Me. 

•  That  is,  reluctant  to  communicate. 


JNION   WITH  CHRi:ST.  143 

CHAPTER  XIII. 

The  Piotis  Soul  should  in  the  Sacrament  long  with 
all  its  Heart  to  be  at  One  with  Christ, 
The  Voice  of  the  Learner. 
fune  ai.   T    WOULD  that  one  would  grant  me, 
^      O  my  Lord, 

To  find  Thee  only,  and  to  open  all  my  heart  to  Thee, 
And  take  Thee  as  my  soul  would  long  to  do  ; 
That  none  would  gaze  at  me, 

That  no  created  thing  would  glance  at  me  or  trouble  me, 
That  Thou  alone  wouldst  speak  to  me  and  I  to  Thee, 
As  a  lover  talking  to  his  loved  one, 
A  friend  at  table  with  his  friend. 
This  is  my  prayer,  my  longing, 
To  be  made  one  with  Thee, 

My  heart  withdrawn  from  all  things  that  are  made, 
Learning  to  taste  eternity  and  heaven  by  frequent  celebra- 
tion and  communion. 
Ah,  my  Lord  God, 

When  shall  I  be  quite  one  with  Thee,  drawn  in  to  Thee, 
Myself  utterly  forgotten. 
Thou  in  me,  I  in  Thee  ? 
Grant  us  to  stay  thus — one. 

Thou  truly  art  my  loved  One,  chosen  from  thousands, 
In  Whom  my  soul  hath  been  well-pleased  to  dwell  for  all 

the  days  of  life. 
Thou  truly  art  my  peace-maker, 
In  Whom  my  greatest  peace,  my  true  rest  lies, 
Apart  from  Whom  it  is  but  toil  and  endless  woe. 
Thou  truly  art  the  hidden  God, 
Thy  counsel  is  not  with  the  wicked, 
Thy  talk  is  with  the  simple  and  the  humble. 


144  UNION  WITH  CHRIST, 

II. 

"»•      How  kind  Thy  Spirit,  oh  my  Lord. 
To  sliow  Thy  sweetness  to  Thy  sons 

Thou  deignest  to  refresh  them  with  the  pleasant  bread 
that  comes  from  heaven. 

No  other  nation  is  in  truth  so  great  that  it  should  have 
gods  near  to  it, 
As  Thou,  our  God,  art  near  to  all  Thy  faithful  souls, 
To  whom  Thou  givest  Thyself  to  be  eaten  and  enjoyed — 
A  comfort  on  the  daily  road,  a  lifting  of  the  heart  to  heaven. 
What  other  nation  is  so  famous  as  the  Christian  common- 
wealth ? 
What  thing  beneath  the  sky  so  loved  as  is  the  pious  soul, 
To  whom  God  comes,  to  feed  it  with  His  glorious  flesh  ? 

O  kindness  past  the  power  of  speech, 
O  condescension  wonderful, 

0  love  beyond  all  measure,  spent  alone  on  man. 

But  what  am  I  to  give  Thee  for  this  kindness, 
For  charity  so  excellent  ? 
Nothing  more  grateful  can  I  offer  Him, 
Than  wholly  to  give  up  my  heart  to  God,  joining  it  closely 
unto  His. 

Then  all  my  inward  self  shall  leap  for  joy, 
When  my  soul  shall  wholly  be  at  one  with  God. 
Then  shall  He  say  to  me, 
<'WiU  thou  be  with  Me? 

1  will  be  with  thee." 
And  I  shall  answer, 

"  O  Lord,  bow  down  and  stay  with  me, 
And  I  shall  love  to  be  with  Thee ; 
This  is  the  end  of  my  desire, 
A  heart  made  one  with  Thee." 


A   STRONG  DESIRE.  145 

CHAPTER  XIV. 

A  Strong  Desire  among  some  Pious  Souls  to  take 
the  Body  of  Christ. 

The  Voice  of  the  Learner. 

HOW  many  Thy  sweet  ways,  O  Lord, 
That  Thou  hast  hidden  away  for  those  that  feai 
Thee. 

When  I  remember  some  good  souls,  O  Lord,  that  come 

with  such  great  piety  and  love  unto  Thy  sacrament, 
I  am  confounded  in  myself  and  blash 
That  to  Thine  altar  and  Thy  holy  table  of  communion  I 

come  so  cool — so  cold. 
So  parched  I  stay,  so  far  from  heart-affection, 
1  am  not  all  aflame  before  Thee,  O  my  God, 
I  am  not  fiercely  drawn  to  Thee,  nor  touched  as  many  pious 

souls  have  been, 
Who  in  their  great  desire  and  in  the  heart-love  that  they 

feel  could  not  restrain  themselves  from  tears. 
Body  and  soul  alike,  to  Thee,  O  God,  the  living  fountain, 

from  the  being's  inmost  depths*  their  lips  were 

open  wide ; 
Nor  could  they  stay,  nor  stop  their  hunger 
But  by  the  taking  of  Thy  body  with  pleasant  thought  and 

eagerness  of  soul. 

O,  true  and  burning  was  their  faith, 
A  proof  both  clear  and  strong  tliat  Thy  holy  presence  was 

within  them. 
They  truly  know  their  Master  in  the  breaking  of  the  bread, 
Whose   heart  so  greatly  burns  within  them,  because  oi 
Jesus  as  He  walks  with  them. 
*  Medullitus. 


146  THE  POWER    TO  PRAY. 

Devotion  and  affection  such  as  tliis, 
Love  and  zeal  so  mighty, 
Are  often  far  from  me. 

n. 
funt^A.      Be  merciful  to  me,  O  Jesus,  sweet  and  kind  and  good, 

And  grant  me,  Thy  poor  suppliant,  to  feel  but  now  and 

then,  in   holy   communion,  some  little   heartfelt 

longing  for  Thy  love. 
My  faith  shall  stronger  grow. 
My  hope  increase,  because  Thou  art  so  good. 
The  flame  once  kindled,  and  heavenly  food  once  tasted. 
My  charity  shall  never  fail. 

Thy  mercy  in  its  power  can  give  the  kindness  longed  for. 
Can  visit  me  most  graciously  with  fervour  of  the  soul  in 

the  day  of  Thy  good  pleasure. 
For,  though  I  burn  not  with  the  great  desire 
Of  those  especial  souls  that  love  Thee, 
Yet,  if  Thou  wilt,  I  wish  for  that  great  burning  longing. 
Praying  and  sighing  for  a  place  among  Thy  fervid  lovers, 
And  to  be  counted  in  their  holy  company. 

CHAPTER  XV. 

This  Power  to  Pray  *  is  to  be  gained  by  Humbleness 

and  by  Self -Sacrifice. 

The  Voice  of  the  Beloved. 

June  2$.  T70U  must  seek  earnestly  the  power  to  be  devout, 
JL       Look  for  it  anxiously,  wait  for  it  with  trust, 
Take  it  with  thanks. 
Keep  it  in  humility. 
Work  with  it  carefully,  f 

*  Gratia  devotionis. 

t   Studiose  cum  ea  opeari. 


THE  POWER   TO  PRAY.  147 

Leaving  to   God  the  visitation — its  lerigth,   its  fashion — 
until  it  comes  to  you  from  Him. 

When  inwardly  your  holy  thoughts  are  slight  or  none, 
Humble  yourself, 

But  do  not  be  too  much  cast  down, 
Nor  yet  inordinately  sad.    . 
In  one  short  moment  God  will  often  give 
What  in  long  lapse  of  time  He  has  denied. 
Sometimes  He  gives  us  at  the  end 
What  He  would  not  grant  when  our  prayers  began. 
And  if  His  touch  were  always  granted  soon, 
Were  always  ready  as  we  wanted  it, 
'T would  not  be  easy  for  weak  men  to  bear  it. 
Therefore  with  good  hope  and  with  humble  patience 
You  must  await  the  power  to  pray.* 

June  a6.      Yet,  when  it  is  not  given. 

When  it  is  taken  from  you  in  some  hidden  way, 

Impute  it  to  yourself  and  to  your  sins. 

Sometimes  it  is  a  little  tiling  that  hinders  it  or  hides  it 

from  us; 
If  we  may  call  it  little  (is  it  not  rather  great?) 
That  stops  a  boon  like  this. 
And  when  you  take  away  or  fully  vanquish  this  great  or 

little  stumbling-block, 
Then  you  shall  have  what  you  have  sought ; 
For  soon  as  you  have  given  yourself  to  God  with  all  your 

heart, 
Seeking  neither  this  nor  that  to  chime  in  with  your  pleasure 

and  your  will, 
But  wholly  laying  down  yourself  in  Him, 
You  will  be  one  with  Him,  and  restful, 

*  Exspectanda  est  devotionis  gratia. 


148  THE  POWER   TO  PRAY. 

Nothing  will  taste  so  sweet,  nothing  will  please  so  much, 
As  the  good  pleasure  of  His  will. 

Whoever  then  has  raised  his  motive  with  single  heart  up 
to  his  God, 
And  freed  himself  from  all  ill-ordered  love, 
Or  from  dislike  of  aught  in  the  created  world,* 
He  is  the  fittest  to  receive  the  power. 
And  worthy  of  the  gift  of  prayer. 
God  gives  His  blessing, 
When  He  finds  an  empty  vessel ; 
And  the  more  perfectly  a  man  renounces  what  is  low, 
And  dies  unto  himself  through  sheer  self-scorn. 
The  quicker  comes  the  power. 
Entering  in  fuller  force. 
Lifting  the  freed  heart  up. 

II. 
June  ay.      "  Then  shall  he  see  and  haste  to  it, 

His  heart  shall  marvel  and  expand  in  him," 

Because  God's  power  is  with  him, 

And  he  has  placed  himself  within  the  hollow  of  His  hand 

for  ever. 
Lo,  thus  shall  he  be  blest 
Who  seeks  his  God  with  all  his  heart, 
*'  And  hath  not  lifted  up  his  soul  to  vanity.* 
He,  when  he  takes  the  holy  eucharist, 
Wins  this  great  favour — he  is  one  with  God, 
Because  he  looks  not  on  his  own  good  thoughts, 
Nor  on  the  comfort  to  his  soul. 
Above  those  thoughts,  above  the  words  of  peace, 
He  sees  the  glory  and  the  honour  of  his  God. 

*  He  means  that  the  world  is  outside  our  dislike  or  our 
love. 


CONFIDING  IN  CHRIST.  149 


CHAPTER  XVI. 

We  ought  to  open  our  Necessities  to  Christ  and  ask 
His  Favour. 

The  Voice  of  the  Learner. 

Ju^e  28.  /^  MOST  sweet  and  loving  Lord,  Whom  now  I  long  with 
V>'         holy  thoughts  to  take  to  me, 
Thou  knowest  how  weak  I  am,  the  needs  I  suffer  from, 
The  evils  and  the  vices  I  lie  bound  in, 
Weighed  down  how  often,  tempted,  disturbed,  befouled ; 
For  remedy  I  come  to  Thee, 
To  Thee  I  pray  for  comfort  and  for  help. 
I  speak  to  One  that  knows  all  things  about  me, 
To  Whom  my  inner  life  is  wholly  plain  ; 
He  only  can  console  and  fully  help  me. 
Thou  knowest  what  good  I  need  before  all  other  goods, 
How  poor  in  character  I  am  ; 
Asking  for  grace,  I  stand,  imploring  pity, 
Naked,  a  beggar,  before  Thee. 


fune  29.      Refresh  Thy  hungry  suppliant, 

Kindle  my  coldness  with  the  fire  of  love, 

Throw  light  upon  my  blindness  by  the  brightness  of  Thy 

presence, 
Turn  all  the  things  of  earth  to  bitterness. 
All  heavy  crosses  into  patience, 
All  low  created  things  into  oblivion  and  scorn. 
Rouse  up  my  heart  to  Thee  in  heaven, 
Suffer  me  not  to  wander  on  the  earth. 
Now  and  for  evei  do  Thou  alone  grow  sweet  and  sweeter 

to  me. 


ISO  DESIRE   TO   TAKE   CHRIST 

My  only  food,  my  only  drink, 

My  life,  my  joy, 

My  sweetness,  all  my  good. 

Tune  30.      o  that  wholly  Thou  wouldst  flash  Thy  presence  on  me, 
Consume  and  change  me  into  Thee, 
That  I  be  made  one  spirit,  I  and  Thou,  through  power  of 

inner  union, 
And  through  the  melting  influence  of  burning  love. 
Suffer  me  not  to  go  from  Thee  fasting  and  parched, 
But  do  with  me  of  Thy  pity 
As    Thou    hast    often   done    with    saints    of    Thine    so 

wondrously. 
What  wonder  if  I  wholly  grew  on  fire  from  Thee, 
My  own  fire  dead  ? 

Thou  art  a  fire  that  ever  burns,  that  never  fails, 
A  love  that  makes  hearts  pure. 
And  throws  a  flood  of  light  upon  the  mind. 


CHAPTER  XVII. 

Burning  Love  and  Fierce  Desire  to  Take  Christ. 

The  Voice  of  the  Learner. 

July  I.  T  T  7 ITH  the  holiest  thoughts  and  burning  love, 

VV       With  my  whole  heart's  affection  and  with  fervour, 
I  long  to  take  Thee,  O  my  Lord, 
As  many  saints  and  many  pious  folk  have  longed  to  take 

Thee  in  communion, — 
Men  that  have  pleased  Thee  most  by  sanctity  of  life, 
Men  that  have  been  most  fervent  in  devotion. 

My    God,    my   eternal    love,   my  good,   my  happiness 
unending, 


DESIRE    TO    TAKE    CHRJST.  151 

I  would  receive  Thee  with  the  wildest  longing    and  the 

most  fitting  reverence 
That  any  of  Thy  saints  e'er  felt  or  could  have  felt ; 
And  though  I  be  unworthy  to  have  all  their  holy  thoughts, 
Yet  I  offer  all  my  heart's  affection  unto  Thee, 
As  if  I,  I  had  in  me  all  those  pleasant  burning  longings. 
All  that  pious  men  can  think  or  wish, 
All  this  with  veneration  and  with  inner  fire  I  lay  before 

Thy  feet. 
I  would  keep  nothing  from  Thee, 
Freely  and  willingly  as  on  an  altar  I  sacrifice  myself,  my 

all  to  Thee. 

July  t.      Lord  God,  my  Maker  and  Redeemer,  as  Thy  holy  mother, 
the  glorious  Virgin  Alary,  conceived  and  longed 
for  Thee, 
When  to  the  angel  bringing  her  the  tidings  she  meekly 
and  devoutly  answered,  "  Behold  the  handmaid  ol 
the  Lord  ;  be  it  to  me  according  to  thy  word ;" 
So,    with    thoughts    like   this,    with   honour,   praise,  and 
reverence  like  this,  with  gratitude  and  dignity  and 
love  like  this,  with  faith  and  hope  and  purity  like 
this,  to-day  I  would  receive  Thee. 
And  as  Thy  blessed  harbinger,  John  the  Baptist,  best  oi 
saints,  glad  at  Thy  presence,  exulted  in  the  Hoi)f 
Spirit's  joy, 
While  yet  enclosed  within  his  mother's  womb ; 
And,  long  time  after,  seeing  Jesus  walking  among  men, 
Humbled  himself,  and  with  devout  affection  said, 
"  The  bridegroom's  friend  who  stands  and  hears  hira, 
Rejoices  for  the  bridegroom's  voice  ; " 
So  I  would  be  afire  with  great,  with  holy  longings, 
And  would  present  myself  to  Thee  with  all  my  heart 
Therefore  I  offer  unto  Thee,  and  lay  before  Thee, 


152  DESIRE   TO   TAKE   CHRIST. 

The  joyful  cries  that  well  from  pious  souls, 

The  burning  love, 

The  mental  raptures, 

The  flashes  from  above, 

The  heavenly  visions, 

With  all  the  virtues  and  with  all  the  praises  from  all 
created  things  in  heaven  and  earth,  praises  that 
have  been  and  that  shall  be  sung  for  me  and  for 
all  others  taken  on  my  lips  in  prayer, 

That  Thou  by  all  mayst  worthily  be  praised, 

And  be  for  ever  glorified. 

II. 

July  J.      Accept  my  prayers,  O  Lord  my  God,  and  my  desire  to 

praise  Thee  witliout  end, 
To  bless  Thee  without  measure 
With  blessings  due  to  Thee 
For  Thine  untold  greatness  in  its  many  ways. 
All  this  I  give  Thee,  and  would  give  Thee  day  by  day,  at 

every  moment  of  my  time, 
And  call  upon,  and  pray, 
And  with  my  loving  prayers  bid  and  invite  all  the  spirits 

of  heaven  and  Thy  faitliful  ones  with  me  to  give 

Thee  thanks  and  praises. 
Let  all  the  people  praise  Thee,  tribes  and  languages. 
And  magnify  Thy  sweet  and  holy  name, 
In  bright  devotion  and  with  jubilant  cries. 
And   they   who   celebrate    Thy    loftiest    sacrament    with 

reverence  and  pious  thoughts,  and  with  full  faith 

receive  it. 
May  they  too  find  with  Thee  kindness  and  pity, 
And  pray  their  suppliant  prayers  for  me,  a  sinner. 
And  when  they  shall  have  gained  the  holy  thoughts  they 

longed  for,  and  the  communion  they  would  enjoy. 


NO   CURIOSITY.  153 

And,  well  consoled  and  vvondrously  refreshed,  they  have 

departed  from  the  holy  table, 
Then  let  them  deign 
To  think  upon  poor  me.* 

CHAPTER  XVIII. 

Man  must  not  be  Curious  to  Search  into  the  Sacra- 
ment, but,  Humbly  Imitating  Christ,  He  must 
Submit  His  Own  Thoughts  to  the  Holy  Faith. 
The  Voice  of  the  Beloved. 

July  4.  73  EWARE  of  curious  and  of  useless  searchings 
-L)     Into  this  sacrament  so  deep, 
If  you  would  not  be  plunged  into  the  gulf  of  doubt. 
The  searcher  of  its  majesty 
By  its  glory  will  be  crushed. 
God  can  do  more 
Than  man  can  understand. 

God  will  allow  a  holy  and  a  humble  search  into  the  truth, 
A  searching  spirit  ever  ready  to  be  taught, 
Willing  to  walk  on   in   the   wholesome   precepts   of  the 

fathers. 
Blest  the  simplicity 

That  leaves  the  thorny  waj^s  that  questions  lead  to, 
Going  upon  the  path  of  God's  commandments,  plain  and 

firm. 
Many  have  lost  their  thoughts  of  God 
In  wishing  to  investigate  the  greater  depths. 
Faith  and  pure  love  are  wanted  from  you, 
Not  depth  of  thought,  nor  skill  about  the  mysteries  of  God, 
If  you  cannot  understand,  nor  grasp  what  Hes  below  you, 
How  will  you  grasp  what  is  above  ? 

*  This  is  the  only  reference  to  the  writer. 


154  NO   CURIOSITY. 

Bow  down  to  God,  humble  your  sense  before  your  faith, 
And  light  of  knowledge  s^all  be  given  you,  so  far  as  it  is 
good  or  needful  for  you. 

II. 

hb  5.      Some  are  greatly  tempted  over  the  sacraments  and  faith. 
Yet  this  is  not  to  be  put  down  to  them,  but  rather  to  the 

enemy. 
Take  you  no  care, 

Dispute  not  with  your  musing  thoughts, 
And  give  no  answer  to  the  doubts  hurled  at  you  by  the 

devil ; 
But  trust  the  words  of  God,  and   trust   His  saints   and 

prophets, 
And  the  wicked  enemy  shall  flee  away. 

Often  it  does  God's  ser\'ants  good 
To  have  to  meet  such  thoughts. 
The  enemy  attacks  not  sinners  and  the  faithless  ; 
Them  he  has  securely  in  his  power ; 
But  pious  souls  he  tries  and  vexes  many  ways. 
Then  go  upon  your  road  with  simple  trusting  faith, 
Approach  the  sacrament  with  suppliant  reverence; 
And,  what  you  cannot  understand. 
Leave  without  care  to  an  all-powerful  God. 

July  6.      God  cheats  you  not ; 

He  cheats  himself  who  trusts  himself  too  much. 

God  walks  with  simple  men, 

Shows  Hunself  to  humble  men, 

Gives  to  the  feeble  strength, 

Opens  His  meaning  to  the  pure  in  mind, 

And  hides  His  face  from  the  inquisitive  and  proud ; 

For  human  reason  is  but  weak,  and  it  may  fail ; 

But  true  faith  cannot  fail. 


NO  CURIOSITY.  ISS 

July  7.      All  reason  and  all  natural  questioning 
Should /<?//(?w  faith, 
Not  go  before  it,  nor  too  close  to  it. 
For  faith  and  love  are  best  of  all  in  this,* 
And  work  in  hidden  ways  in  this  most  holy  and  surpassing 

sacrament. 
The  Eternal  God,  past  measure,  infinite  in  power. 
Does  great  things  that  we  cannot  search  into  in  earth  and 

heaven. 
If  all  the  works  of  God  were  such 
That  human  minds  could  understand  them, 
No  need  to  call  Him  wonderful,  ineffable.-^ 

•  That  is,  in  the  sacrament. 
t  This  book  has  no  colophon- 


BOOK   IV. 


CONTENTS   OF  BOOK  IV. 


CHAP.  PAGE 

1.    The  Inward  Speech  of  Christ  unto  the  Faithful  Soul      ,        .  i6i 

3.    Truth  speaks  Within  Us;  there  is  no  Din  of  Words       .        .  162 

3.  The  Words  of  God  are  to  be  heard  with  Lowliness  ;  many 

weigh  them  not  at  all 164 

4.  How  we  ought  to  walk,  in  Truth  and  Lowliness  before  the 

Eyes  of  God 167 

5.  The  Wondrous  Working  of  the  Love  of  God     ....  170 

6.  The  Proof  of  a  True  Lover 174 

7.  Hide  Power  beneath  the  Watchful  Ej'e  of  Humbleness.        .  177 

8.  Valuing  Ourselves  at  Nothing  before  the  Eyes  of  God    .        .  180 

9.  All  Things  must  be  Referred  to  God  as  to  the  Final  End        .  182 
ID.     How  Sweet  to  Scorn  the  World  and  Live  a  Slave  to  God       .  183 

11.  The  Heart's  Desires  are  to  be  Scanned  and  Limited      ,        .  186 

12.  The  Lesson  of  Patience  and  the  Wrestling  against  Lusts      .  188 

13.  A  Humble  Souls  Obedience  unto  Others,  after  the  Pattern 

set  by  Jesus  Christ 190 

14.  Thoughts  on  God's  Secret  Judgments,  that  we  Boast  not  in 

any  Good  .        .        .        . 192 

15.  How  we  should  Stand,  what  we  should  Say,  when  we  Wish 

An3-thing  .        .        • 194 

16.  True  Comfort  must  be  Sought  in  God  Alone    ....  196 

17.  All  our  Care  should  Rest  on  God 198 

18.  The  Miseries  of  Time  are  to  be  borne  with   Even  Mind ; 

Christ  showed  Us  how 199 

19.  Bearing  Injuries— the  Really  Patient  Man— the  Proof  of  It    .  201 

20.  Of  the  Confession  of  our  Weakness  ;  and  of  the  Troubles  of 

this  Life 203 

21.  Above  all  Goods,  all  Gifts,  our  Rest  must  be  in  God       .        .  206 
32.     Calling  to  Mind  the  Many  Kindnesses  of  God          .        .        .  209 

23.  Four  Things  that  bring  Peace 212 

24.  Avoid  a  Curious  Gaze  into  the  Lives  of  Others        .        .        .215 

25.  In  Whom  True  Peace  of  Heart  exists,  and  Real  Frogre?s     .  2ig 
a6.    The  Height  from  which  a  Free  Mind  gazes  down — a  Mind 

gained,  not  by  Reading,  but  by  Humble  Pra\er         .        .  218 

«7,    Self-love  especiall3'  keeps  People  back  from  what  is  Best      .  220 

*  This  book  is  usually  printed  as  the  third ;  it  is  the  last  in  the  MS. 


i6o  CONTENTS  OF  BOOK  IV. 

CHAP.  PAGE 

28.  Against  the  Tongues  of  Slanderers 222 

29.  When  Tribulation  comes,  God  should  be  Called  Upon  and 

Blessed 223 

30.  Asking  for  Help  Divine ;  the  Trust  that  we  shall  get  God's 

Favour  back  again 224 

31.  Neglect  of  Every  Creature  that  the  Creator  may  be  Found    .  228 

32.  Denying  Self  and  giving  up  All  Covetous  Ways      .        .        .  231 

33.  The  Wavering  of  the  Heart— the  Final  Motive  leading  up  to 

God 233 

34.  To  One  who  loves  God,  there  is — in  all,  over  all — the  Taste 

of  God 234 

35.  No  Safety  from  Temptation  all  through  Life    ....  236 

36.  Against  Men's  Vain  Opinions 238 

}7.    A  Pure  and  Simple  Resignation  to  get  the  Freedom  of  the 

Heart 240 

38.  A  Good  Rule  in  Externals  :  Recourse  to  God  in  Danger        .  242 

39.  Man  must  not  be  Too  Eager  in  His  Business   ....  243 

40.  Man  has  no  Good  of  Himself,  and  can  Boast  of  None      ,        ,  244 
4.1.     Scorn  of  all  Temporal  Honour 247 

42.  Our  Peace  is  not  to  be  in  Human  Keeping       ....  248 

43.  Against  Vain  and  Worldly  Knowledge 249 

44.  No  Drawing  to  Ourselves  of  Outward  Things         .        .        .251 

45.  Not  all  Men  may  be  Trusted.    How  Easily  we  Slip  in  Talk  .  252 

46.  The  Trust  we  ought  to  have  in  God  when  Weapons  of  the 

Tongue  rise  up  against  Us 256 

47.  Any  Troubles  must  be  Borne  for  Everlasting  Life  .        .        .  259 

48.  The  Eternal  Day :  the  Straits  of  this  our  Life  .                 .        .  261 

49.  Desire  for  Life  Eternal :  all  that  is  Promised  unto  those  that 

Fight 264 

50.  How  desolate  Man  should  put  Himself  into  the  Hands  of  God  268 

51.  When  we  Fail  in  what  is  very  Great,  we  must  press  on  to 

Humbler  Works 272 

52.  Man  should  not  think  Himself  Worthy  of  Comfort,  but  rather 

Worthy  of  Blows 273 

53.  God's  Grace   does  not  go  well  with  a  Taste  for  Earthly 

Things 276 

54.  TheLifeofMan — Life  touched  by  God — their  Different  Waj'^s  278 
'55.     Nature's  Corruption  :  the  Power  of  the  Influence  Divine      .  283 

56.  We  should  Deny  Ourselves,  and,  by  the  Cross,  Imitate  Christ  287 

57.  When  Man  slips  into  Faults,  he  must  not  be  too  much  Cast 

Down 290 

58.  Higher  Things  of  God  and  Secret  Judgments  are  not  to  be 

Searched  Out 292 

59.  All  Hope,  all  Trust,  is  to  be  fixed  Alone  on  God     .        .        .297 

Here  beginneth  the  ^^  Book  of  Inward  Consolation'* 


CHAPTER  I. 

The  Inward  Speech  of  Christ  unto  the  Faithful 
Soul* 

fulyS.  T  WILL  hear  what  the  Lord  God  may  say  in  me. 

J-     Blest  is  the  soul  that  hears  its  Lord's  voice  speakitig 

within  it, 
And  takes  the  word  of  comfort  from  His  lips. 
Blest  are  the  ears  that  catch  the  throbbing  whisper  of  the 

Lord, 
And  turn  not  to  the  buzzings  of  the  passing  world  ; 
That  listen  not  to  voices  from  without, 
But  to  the  truth  that  teaches  from  within. 
Blest  are  the  eyes 
That,  shut  to  outer  things, 
Are  busied  with  the  inner  life. 
Blest  are  they  who  penetrate  within, 
And  more  and  more  by  daily  use 
Strive  to  prepare  themselves 
To  take  the  heavenly  mysteries. 

And  blest  are  they  who  try  to  give  their  time  to  God, 
And  shake  them  free  from  all  tile  burden  of  the  world. 

*  This  book  is  in   great   part  a  dialogue    between  God  or 
Christ,  the  author,  and  the  soul. 

II 


162  TRUTH  SPEAKS  WITHIN  US, 

II. 

Turn  thee  to  this,  my  soul, 
And  shut  the  doorway  of  the  senses  ; 
That  thou  mav\st  hear 
The  words  of  thy  Lord  God  within  thee. 

Thus  saith  thy  Beloved : 
I  am  thy  health, 
Thy  peace,  thy  life  ; 
Keep  thee  near  me. 
And  thou  shalt  find  thy  rest 
Away  with  all  these  passing  scenes, 
And  seek  the  everlasting  ; 
For  what  are  all  the  shows  of  time 
But  guides  to  lead  men  wrong  ? 
"What  can  all  creation  help  thee 
If  thou  be  left  by  the  Creator  ? 

Come  down  then  and  leave  all ; 
Give  thyself  back,  faithful  and  pleasing, 
To  thy  Creator's  hand, 
To  gain  true  bliss. 

CHAPTER  II. 

Truth  Speaks   Within    Us;   there  ts  no 

Din  of  Words. 

The  Soul. 

July 9'  "  QPEAK,  Lord;  Thy  servant  heareth." 

O     I  am  Thy  servant, 

Give   me   understanding,    that    I    may   knoxv   Thy  testl- 

monies. 
Incline  mine  heart  to  the  words  of  Thy  mouth, 
And  let  Thy  speech  drop  on  me  as  the  dew." 


TRUTH  SPEAKS  WITHIN  US.  163 

In  olden  days  the  sons  of  Israel  said  to  Moses, 
*•  Speak  thou  to  us  and  we  will  hear. 
Let  not  God  speak  to  us, 
Lest  peixhance  we  die." 
Not  thus,  not  thus,  I  pray, 
But,  with  the  prophet  Samuel, 
Humbly,  longingly  I  cry, 
♦'  Speak,  Lord  ;  Thy  servant  heareth." 

II. 

/uty  10.      Let  not  Moses  nor  a  prophet  speak  to  me, 
But  rather  Thou,  my  God, 
That  didst  send  light  and  spirit  on  them  all ; 
For  Thou  alone  without  their  help  canst  fill  me  fully ; 
They,  without  Thee,  are  nothing  worth. 
They  may  sound  out  the  words  ; 
The  spirit  they  cannot  give. 
Fair  is  their  speech  ; 

No  heart  is  set  aflame,  if  Thou  art  silent 
They  hand  the  books  to  us ; 
Thou  openest  the  meaning. 
They  put  the  mysteries  before  us  ; 
Thine  is  the  key  to  what  is  sealed. 
They  utter  the  commandments ; 
Thou  helpest  us  to  keep  them. 
They  point  the  way ; 
Thou  givest  strength  unto  the  journey. 
They  only  deal  with  us  without ; 
Thou  art  the  guide  and  lantern  for  men's  heartau 
They  pour  on  us  the  water  from  above  ; 
Thou  givest  us  the  increase. 
They  cry  aloud ; 
Thou  givest  understanding  to  our  ears. 


i64  THE   WORDS  OF  GOD. 

Therefore,  let  no  Moses  speak  to  me, 
But  Thou,  O  Lord  my  God,  Eternal  Truth, 
For  fear  I  die  and  be  found  fruitless, 
Warned  from  without,  not  fired  within ; 
For  fear  the  word  rise  up  to  judge  me ; 
The  word  I  heard, — but  did  not  do  ; 
The  word  I  knew, — but  did  not  love  ; 
The  word  I  trusted, — ^but  did  not  preserve. 
Speak  Thou  to  me,  O  Lord ;  Thy  servant  heareth. 
Thou  hast  the  words  of  life  eternal. 
Speak   Thou   to   me,  in   some   way  comforting  my  soul, 

improving  all  my  life. 
To  praise  and  glorify  and  ever  honour  Thee. 

CHAPTER  in. 

The  Words  of  God  are  to  be  heard  with  Lowliness , 

mariy  weigh  them  not  at  all* 

God. 
July  II    T  T  EAR,  My  son,  My  words  of  sweetness, 
i-  J-      Surpassing  all  philosophies, 
And  all  the  knowledge  of  the  world. 
My  words  are  truth  and  life. 

And  are  not  to  be  weighed  and  judged  by  human  sense. 
They  should  be  received  in  silence, 
Taken  with  all  humility  and  love. 

And  I  said,  The  Soul. 

Blest  is  the  man  Thou  trainest.  Lord, 
Teaching  him  from  Thy  law. 
To  make  the  evil  days  seem  sweet  to  him. 
That  he  may  not  be  desolate  on  earth. 

♦  In  this  and  other  chapters  the  familiar  "you"  Is  Substituted 
for  "  thou"  when  God  is  speaking  to  the  fatihful  soul. 


THE   WORDS  OF  GOD.  165 

God. 

I,  saith  the  Lord,  have  taught  the  prophets 
From  the  beginning  of  the  world, 
And  to  this  day  I  cease  not  speaking  unto  all. 
But  many  to  My  voice  are  dull  and  hard, 
Many  would  rather  hear  the  world  than  God, 
Stepping  lightly  after  fleshly  appetites, 
Following  slowly  God's  good  pleasure. 

The  promise  of  the  world  means  things  of  time,  small 
things, 
And  wath  great  eagerness  men  make  themselves  its  slaves. 
My  promise  is  of  things  eternal,  mighty  things, 
And  yet  the  hearts  of  men  are  dull  to  Me. 
Who  serves  Me,  listens  to  Me,  with  the  care 
With  which  men  serve  and  listen  to  the  world  ? 
Blush,  O  Sidon,  says  the  sea, 
And  if  you  ask  why,  hear. 
To  get  a  Uttle,  men  run  far ; 
But  for  eternal  life 

Many  scarce  lift  a  foot  once  off  the  ground. 
Men  look  for  worthless  gains  ; 

They  sometimes  basely  quarrel  at  the  law  over  one  Coin, 
And,  for  some  empty  trifle  or  some  little  promise, 
They  fear  not  weariness  both  day  and  night ; 
But  (shame  on  them)  to  win  a  blessing  beyond  change  and 

chance, 
A  prize  above  all  value. 
Eternal  honour,  glory  without  end, 
They  are  too  dull  to  risk  never  so  little  weariness. 
Blush  then,  servant,  slow,  complaining, 
For  men  are  found  far  readier  for  perdition 
Than  you  for  life ; 


i66  A  PRAYER. 

Far  happier  in  the  race  for  vanity, 
Than  you  for  truth. 

Yet  they  are  often  cheated  of  their  hopes. 
My  promises  cheat  none, 

And  send  away  none  empty  that  puts  his  trust  in  Me. 
All  I  have  promised  I  will  give ; 
All  I  have  said  I  will  fulfil, 

If  one  will  but  continue  faithful  to  the  end  in  loving  Me. 
I  give  rewards  to  all  the  good, 
I  set  my  seal  of  favour  on  the  pious  soul.* 

July  14.      Write  in  your  heart  My  words  ;  weigh  them  with  care  ; 
For  in  temptation's  hour  they  shall  be  very  needful  to  you 
What  you  grasp  not  when  you  read, 
You  shall  see  clear  when  I  come  down  to  you. 
My  visits  to  my  chosen  ones  are  two — 
Of  trial,  and  of  comfort. 
I  read  two  lessons  to  them  every  day : 
One,  when  I  lash  their  sins  ; 
One,  when  I  cheer  them  on  to  better  things. 
The  man  that  has  My  words  and  scorns  them, 
Makes  for  himself  a  judge  at  the  last  day. 

III. 
A  Pi-ayer  to  ask  for  Holy  Thoughts, 
July  15.      Lord  God,  my  all  Thou  art, 

And  who  am  I  to  dare  to  speaK  to  Thee  ? 
I  am  the  poorest  little  slave  of  Thine, 
The  lowest  little  worm, — 
Poorer  far,  far  more  contemptible, 
Than  I  know  or  dare  to  say. 

Yet  think  on  me,  O  Lord, 
For  I  am  nothing, 

*   Fortis  probator  omnium  devotorum. 


HOW  WE  OUGHT  TO   WALK.  167 

Have  nothing, 

And  am  nothing  worth. 

Tliou  only  art  the  Just,  the  Good,  the  Holy, 

The  All-powerful, 

Giving  all,  filling  all, 

Leaving  only  sinners  empty. 

Have  thought  upon  Thy  pity, 

Fill  my  heart  with  influence  from  Thee, 

Thou  wouldst  not  that  Thy  work  should  be  in  vain. 

How  can  I  bear  me  in  this  life  of  misery, 

Unless  Thou  strengthen  me  with  pity  and  with  favour  ? 

Turn  not  Thy  face  from  me  ; 
Delay  not  long  Thy  visitation  ; 
Take  not  Thy  comfort  all  away. 
Nor  let  my  soul  become  a  thirsty  land  to  Thee. 
Lord,  teach  me  how  to  do  Thy  will. 
And  to  vv^alk  worthily  and  humbly  before  Thee. 
Thou  art  my  wisdom ;  Thou  dost  really  know  me, 
Thou  knewest  me  before  the  world  was  made,  or  ever  I 
was  born  in  it. 


CHAPTER  IV. 

How  we  ought  to  walk  in  Truth  and  Lowliness 
be/ore  the  Eyes  of  God, 

God. 
/M/V16.  QON, 

v3     Walk  in  My  sight  in  truth, 

Look  for  Me  always  with  a  simple  heatt 

He  that  does  this 

Is  safe  from  evil  thougnts  that  come  against  hiifi, 

And  truth  shall  make  him  free 


i68  HOW  WE   OUGHT  TO   WALK. 

From  all  that  leads  him  wrong, 

And  from  the  slanders  of  the  wicked  ; 

And  when  the  truth  has  made  you  free, 

You  shall  be  free  indeed, 

And  reck  not  of  the  empty  words  of  men. 

The  Soul. 
Lord,  it  is  true, 
I  would  that  should  be  to  me 
Just  as  Thou  sayest ; 
And  that  Thy  truth  should  teach  me, 
Guard  me  and  keep  me. 
Till  I  be  in  safety  at  the  last ; 
Freeing  me  from   every   evil  love,   from   all    ill-ordered 

passion. 
And  I  shall  walk,  a  heart  set  free,  with  Thee. 

God. 

July  17.      I  will  teach  you,  says  the  Truth, 

What  is  right  and  pleasing  in  My  eyes. 

Think  on  your  sins  with  much  displeasure  and  with  grief. 

And  never  fancy  you  are  anything  for  your  good  works. 

Indeed,  indeed  you  are  a  sinner, 

Tangled  in  and  slave  to  many  a  passion, 

Ever  of  yourself  tending  to  nothing. 

Soon  slipping, 

Soon  vanquished, 

Soon  dismayed, 

Soon  melting ; 

Nothing  to  boast  of  in  you, 

Much  to  make  you  think  how  vile  you  afej 

You  are  far  weaker  than  you  can  conceive. 
July  18.  Then  let  naught  seem  great  to  you  of  all  you  do, 

Naught  grand,  or  wonderful,  or  precious, 


HOW  WE   OUGHT  TO   WALK.  169 

Worthy  of  fame, 

Naught  high,  naught  truly  worth  a  word  of  praise,  naught 

worth  a  wish, 
Save  the  eternal. 

Let  truth  eternal  please  you  above  all, 
And  your  own  worthlessness  displease  you. 
Fear,  blame,  and  shun  nothing  so  much 
As  faults  and  sins  ; 
They  should  displease  you  more  than  any  loss  of  wealth. 

Some  do  not  walk  before  Me  with  a  perfect  heart, 
But,  led  by  curiosity  and  pride, 
They  wish  to  know  My  secrets, 
And  understand  deep  things  of  God  ; 
With  never  a  thought  unto  themselves. 
Nor  to  their  own  salvation. 

These  often  slip  down  into  sin  and  great  temptation, 
For  I  oppose  their  pride  and  prying  ways. 
Fear  God's  judgments. 
And  be  afraid  of  the  Almighty's  wrath  ; 
But  question  not  the  works  of  the  Most  High. 
Look  to  your  own  iniquities, 

And  see  how  greatly  you  have  sinned, 

And  how  much  gpod  you  have  passed  by. 
July  19.      Some  carry  their  devotion  only  in  their  books, 

Some  in  their  pictures. 

Some  in  outward  shapes  and  signs ; 

Some  have  Me  on  the  lip. 

But  little  in  the  heart. 

Others  there  are  who  with  enlightened  understanding 
and  affections  purged, 

Pant  ever  for  the  eternal. 

Listening  unwillingly  to  earthly  things. 

And  with  sorrow  serving  nature's  needs. 


I70  THE  LOVE   OF  GOD. 

These  feel  the  meaning  of  the  Spirit  of  truth 

That  speaks  in  them, 

Because  it  teaches  them  to  scorn  the  things  of  earth, 

And  love  the  things  above  ; 

To  set  the  world  at  naught, 

And  ever  day  and  night  to  long  for  heaven. 

CHAPTER  V. 
The  Wondrous   Working  of  the  Love  of  God, 

July  to.   pATHER  of  heaven,  I  bless  Thee, 
J-        Father  of  Jesus  Christ,  my  Lord, 
That  Thou  hast  deigned  to  think  of  me  in  poverty. 
Father  of  mercies,  God  of  consolation, 
Thanks  be  to  Thee, 

Who,  now  and  then,  with  Thy  consoling  words 
Refreshest  me,  unworthy  of  all  comfort. 
I  bless  Thee  always,  and  I  give  Thee  glory 
With  Thine  own  Son,  the  One-begotten, 
And  with  the  Holy  Ghost  the  Comforter, 
World  without  end. 
Ah,  my  Lord  God,  my  holy  Lover, 
When  Thou  comest  to  my  heart 
All  my  inward  life  is  glad. 
Thou  art  my  glory, 

Thou  art  He  that  maketh  glad  my  soul, 
My  help,  my  haven. 
When  I  am  in  trouble. 

But   since   I   am   so   weak   in   love,    and   of    imperfect 
character, 
I  need  to  be  consoled  and  spoken  kindly  to  by  Thee. 
Therefore  come  often  to  me, 
Instruct  me  in  Thy  holy  rules, 


THE  LOVE  OF  GOD,  171 

Free  me  from  evil  passions, 

Make  my  heart  clean  from  all  ill-ordered  loves, 

That  I  be  in  health  within  and  throughly  purged, 

Fit  to  be  a  lover, 

Brave  to  be  a  sufferer, 

Firm  to  go  onwards  to  the  end. 

n. 

July  21.      Love  is  a  great  thing, 
A  blessing  very  good, 

The  only  thing  that  makes  all  burdens  light, 
Bearing  evenly  what  is  uneven, 
Carrying  a  weight,  not  feeling  it, 
Turning  all  bitterness  to  a  sweet  savour. 
The  noble  love  of  Jesus  drives  men  on  to  do  great  deeds, 
Ana  always  rouses  them  to  long  for  what  is  better. 
Love  would  be  lifted  up. 
Not  held  by  any  thing  of  earth. 
It  would  be  free, 

A  stranger  to  the  aifection  of  the  world. 
That  its  view  within  may  not  be  blurred. 
For  fear  it  get  into  the  nets  of  temporal  happiness. 
Or  for  some  unhappiness  lie  down  and  die. 

Nothing  IS  sweeter,  stronger,  broader,  higher, 
Fuller,  better,  or  more  pleasant  in  the  heaven  or  earth. 
It  is  the  child  of  God, 
Nor  can  it  rest  except  in  Him 
Above  the  world  created. 
The  lover  runs  and  fiies  and  is  alive  with  J07, 
Free,  unrestrained. 
Gives  all  for  all, 
Has  all  in  all, 
In  one  alone  he  rests,  all  else  neglected, 


17?  THE  LOVE   OF  GOD, 

From  whom  all  comes  and  flows  ; 

Looks  not  to  gifts, 

But  turns  unto  the  giver  above  all. 

Julytt.      It  often  knows  no  limit, 
It  boils  above  all  measure, 
Its  fervour  knows  no  stop. 
It  feels  no  weight, 
Makes  light  of  toil. 
Would  do  more  than  it  can, 
Pleads  no  impossibility, 
Because  it  thinks  it  can  and  may  do  all. 
So  it  is  strong  for  anything, 
Is  everywhere. 

Gives  men  a  title  to  do  work, 
Where  he  that  loves  not  faints  and  fails. 
In  its  vigils  it  may  sleep,  but  yet  it  dozes  not ; 
Wearied,  it  is  not  worn  ; 
Bound,  it  is  not  confined  ; 
Frightened,  it  is  not  dismayed ; 
But  like  a  living  flame,  a  burning  torch, 
It  bursts  on  high,  and  safely  goes  through  all. 
If  any  loves, 

He  knows  what  these  words  mean.* 
It  is  a  great  shout  in  the  ears  of  God, 
That  fierce  heart's  love,  that  says, 
*'  My  Lord,  my  God, 
Thou  art  all  mine  ;  I,  Thine." 

}uly  23.      Enlarge  me  in  Thy  love. 

That  my  heart's  lips  may  learn  to  taste  how  sweet  it  is, 
To  melt  and  swim  in  it. 
May  I  be  holden  by  it, 

*  Novit  quid  haec  vox  clamet ;  or,  He  knows  what  this  cry 
means. 


THE  LOVE   OF  GOD.  173 

Going  above  myself  for  very  fervour  and  for  wonder. 

Let  me  sing  a  song  of  love, 

Let  me  follow  my  Beloved  to  the  deep, 

Let  my  soul  faint  in  praise  of  Thee, 

Crying  for  love. 

Let  me  love  Thee 

More  than  I  love  myself; 

Let  me  not  love  myself 

Except  for  Thee. 

Let  me  love  all  in  Thee — 

I,  who  truly  love  Thee 

As  love's  law  bids  me, 

That  takes  its  light  from  Thee. 

Love  is  swift,  sincere. 

Pious,  pleasant,  and  delightsome, 

Brave,  patient,  faithful, 

Careful,  long-suffering,  manly, 

Never  seeking  its  own  good  ; 

For  where  a  man  looks  for  himself. 

He  falls  away  from  love. 

Careful,  humble,  right. 
Not  weak,  not  light,  aiming  not  at  empty  things, 
Sober  and  chaste,  firm  and  quiet. 
With  all  the  senses  guarded  well, 
It  is  subject  and  obedient  to  superiors, 
Lowly  and  scorned  by  its  own  eyes, 
Pious  and  pleasing  unto  God, 
Trusting  and  hoping  ever  in  Him, 
Even  when  He  is  not  nigh  ; 
For  without  grief,  one  cannot  live  in  love. 
The  man  that  is  not  ready  to  suffer  all, 
And  stand  to  do  the  loved  One's  will, 
Is  not  worthy  to  be  called  a  lover. 


174        THE  PROOF  OF  A    TRUE  LOVER, 

A  lover  should  embrace  all  that  is  hard  and  bittef 
For  the  sake  of  Him  he  loves, 
And  not  be  turned  away  from  love 
For  any  crosses  that  may  come. 


CHAPTER  VI. 

The  Proof  of  a  True  Lover, 

God. 
July  as    A  /r  Y  son,  you  are  not  brave  as  yet, 
iVJL     No  prudent  lover. 

The  Soul 
Why,  O  Lord  ? 

God. 

Because  for  little  opposition 
You  leave  off  what  you  have  begun, 
And  are  too  eager  after  comfort. 
One  that  is  brave  stands  firm  in  time  of  trial, 
Trusts  not  the  deep  persuasion  of  the  enemy. 
As  I  please  him  when  things  go  well, 
I  grieve  him  not  when  all  is  ill. 
The  prudent  lover  does  not  think  so  much 
About  the  lover's  gift, 
As  of  the  giver's  love. 

Not  to  the  value  does  he  turn,  but  to  the  loving  thought, 
And  above  all  the  gifts  he  puts  the  loved  one. 
My  noble  lover  rests  not  in  My  gifts, 
But,  above  every  gift — in  Me. 

All  is  not  therefore  lost 
If  now  and  then  you  feel  less  kindly  than  you  would 
To  Me  or  to  My  saints  ; 


THE  PROOF  OF  A    TRUE  LOVER.        175 

That  good  and  sweet  affection  which  you  sometimes  feel 

Comes  from  present  grace, 

And  is  a  foretaste  of  the  heavenly  country. 

You  must  not  strive  for  it  too  much  ; 

It  comes  and  goes. 

But  strive  against  the  evil  passions  of  the  mind, 

Scorn  all  the  whispers  of  the  fiend  ; 

That  is  the  mark  of  worth  and  of  great  merit. 

\uly  26.      Then  let  no  foreign  phantoms  trouble  you, 
Born  of  whatever  cause  they  be.* 
Keep  a  brave  plan  before  you, 
And  a  right  motive  tow^ards  your  God. 
*Ti3  no  illusion  to  be  rapt  into  a  sudden  ecstasy, 
Though  you  may  soon  return  to   the  old  follies   of  the 

heart ; 
These  follies  ycu  unwillingly  endure  ; 
You  do  not  act  them  ; 
And  if  they  be  displeasing  to  you,  and  you  strive  against 

them, 
It  is  a  merit  and  no  loss. 

July  87.      Know  this ;  the  old  enemy  is  ever  trying  to  stop  your 
longings  for  the  good, 
To  keep  you  free  from  every  holy  practice, 
From  reverencing  the  saints, 
From  the  remembrance  of  My  passion, 
From  the  useful  thoughts  about  your  sins, 
From  the  watch  upon  your  heart, 
And  from  your  strong  plan  to  do  better. 
Many  an  evil  thought  he  plants 
To  make  you  weary  of  yourself,  to  frighten  yow.  \ 
To  call  you  from  your  prayers  and  holy  reading, 

*  De  quacunque  materia  ingcstae. 


176        THE   PROOF  OF  A    TRUE  LOVER. 

Humble  confession  angers  him, 

And,  if  he  could, 

He  would  stop  you  from  communion. 

Trust  not  his  words,  and  take  no  heed  of  him, 
Often  though  he  throw  temptation's  nets  around  3^011. 
When  he  puts  evil  counsels  and  impure  withiu  you, 
Say  to  him, 
"  Go,  foul  spirit ; 
Blush,  thou  wretch. 
Very  impure  thou  art. 

That  bringest  thoughts  like  this  into  my  ears. 
Depart  from  me,  thou  vile  seducer. 
No  lot  hast  thou  in  me  ; 

But  Jesus  shall  be  with  me  like  a  warrior  brave, 
And  thou  shalt  stand  confounded. 
Far  rather  had  I  die  and  meet  with  any  punishment 
Than  listen  unto  thee. 
Hold  thy  peace ;  be  dumb ; 
I  will  not  hear  thee  more. 

Though  thou  bring  more  trouble  still  upon  me. 
God  is  my  light  and  my  salvation  ; 
Whom  shall  I  fear  ? 
If  wars  rise  up  against  me, 
My  heart  shall  not  be  afraid. 
God  is  my  helper 
And  my  redeemer." 

IL 

July  28.      Fight  like  a  soldier  true, 

And  if  from  frailty  you  sometimes  fall, 

Trusting  in  My  fuller  power, 

Put  on  a  might  far  greater  than  before  ; 

And  yet  beware,  beware  of  vain  complacency  and  pride. 

Thus  it  is  that  many  are  led  wrong, 


HIDE  POWER  BENEATH  HUMBLENESS.  177 

And  now  and  then  into  a  blindness  fall,  almost  past  cure. 
This  falling  of  the  proud,  this  ruin  unto  those  who  in  their 

folly  lean  upon  themselves, 
Put  it  before  you  as  a  warning  to  humility. 


CHAPTER  VII. 

Hide  Power*  beneath  the   Watchful  Eye  of 
Humbleness, 

God. 

rub>2g.  1\  TYson, 

J-^ ^     It  is  a  good  and  a  safe  thing  for  you 
To  hide  away  your  power  to  pray,* 
And  not  to  raise  yourself  too  high, 
Nor  speak  much  of  it,  nor  to  weigh  it  much ; 
But  rather' to  look  down  upon  yourself, 
And  fear  the  gift  of  it  to  one  unworthy  as  you  are. 

Not  too  closely  must  you  cleave  to  this  affection ; 
Too  soon  it  may  be  changed. 
Think  in  the  days  of  it 
How  weak  and  poor  you  are  without  it. 

You  do  not  get  so  very  far  upon  the  spiritual  path 
Because  you  have  the  gift  of  consolation  ; 
But  if  you  humble  self  denyingly, 
And  patiently  endure  if  it  is  taken  away, 
And  grow  not  dull  in  earnestness  of  prayer, 
Nor  let  your  other  usual  works  slip  wholly  by  you, 
But  willingly  do  all  that  in  you  lies,  all  you  know  how 
to  do, 

•  Gratiam  devotionis.     See  especially  pp.  146,  147. 

12 


X78  HIDE  POWER  BENEATH  HUMBLENESS. 

And  do  not  leave  yourself  alone,  because  your  mind  is 

anxious  or  your  soul  disturbed, 
This  is  what  progress  means. 
Many  there  are 

Who,  when  it  goes  not  well  witli  them, 
Forthwith  are  lazy  and  impatient ; 
For  a  man's  path  lies  not  always  in  his  power. 
But  it  is  God's  to  come  and  comfort  when  He  will, 
And  how  He  will,  and  whom  He  will, 
As  His  good  pleasure  is — no  more. 

II. 

July  30.      Some   careless   men   have  quite   destroyed  themselves 
about  this  power  of  prayer ; 
They  wished  to  do  more  than  they  could, 
Weighing  not  the  measure  of  their  littleness. 
Following  the  longing  of  the  heart, 
And  not  the  judgment  of  the  reason, 
They  took  more  on  them  than  was  pleasant  unto  God. 
So  they  soon  lost  it. 

They  became  poor  and  were  left  miserable, 
They  that  had  built  a  nest  in  heaven  ; 
To  learn,  impoverished  and  humbled, 
Not  to  fly  vi^ith  their  own  wings, 
But  under  Mine  to  rest  and  hope. 

July  31.      They  that  as  yet  are  new,  and  unskilled  in  the  way  of 
God, 
Unless  they  rule  themselves  by  the  words  of  the  discreet. 
Soon  may  be  deceived  and  hurt ; 
But  if  they  wish  to  follow  their  own  paths, 
Their  going  out  will  be  a  road  of  peril. 
If  they  refuse  to  be  brought  back  from  their  own  thoughts. 
Rarely  do  men  wise  in  their  own  esteem 


HIDE  POWER  BENEATH  HUMBLENESS.  179 

Let  themselves  be  humbly  ruled  by  others. 

Better  it  is  to  taste  but  little, 

And  that  with  humbleness  and  little  understanding. 

Than  to  have  stores  of  sciences  and  vain  conceit 

Better  have  less  than  much 

To  puff  you  up  with  pride. 

III. 
Aug.  I.      He  acts  not  wisely 

That  gives  himself  quite  up  to  joy, 

Unmindful  of  his  want  in  early  days  and  of  the  pure  fear 

of  God 
Which  is  afraid  to  lose  the  grace  that  has  been  given. 
Nor  is  his  wisdom  strong  enough, 
Who  in  the  time  of  trouble  or  in  heaviness 
Carries  himself  too  desperately. 
And  thinks  and  feels  less  trustfully  of  Me 
Than  he  is  bound  to  do. 
He  that  is  too  secure  in  time  of  peace 
Will  oft  be  found  too  timid  and  too  fearful  in  the  days 

of  war. 
Could  you  be  always  humble  and  modest, 
And  rule  and  bridle  in  your  spirit  well, 
You  would  not  fall  so  soon  a  prey  to  danger  and  offence. 

Aug.  2.      *Tis  a  good  counsel, 

That  when  the  spirit  of  fervour  is  conceived. 

You  should  think  how  it  will  be  with  you  when  the  light  is 

gone, 
And  when  this  comes, 
Bethink  you  that  the  light  may  yet  return. 
1  have  withdrawn  it  for  a  time 
To  warn  you  and  to  glorify  Myself. 
Probation  such  as  this  is  better  far 
Than  if  you  always  had  your  will  in  prosperous  days. 


i8o    VALUING   OURSELVES  AT  NOTHING. 

A  man's  merits  are  not  to  be  weighed  by  this,  that,  may 
be,  he  sees  full  many  a  vision,  hears  many  a 
consoling  voice, 

That  he  is  skilled  in  Holy  Scripture, 

That  he  is  set  in  lofty  seats ; 

But  to  be  placed  upon  the  rock  of  true  humility, 

Filled  with  the  charity  of  God, 

Seeking  His  honour  with  a  pure  and  single  eye, 

Deeming  himself  as  nothing,  really  contemptuous  of  self, 

And  readier  far  to  be  looked  down  on  by  the  world,  to  be 
humbled  and  despised,  not  honoured. 


CHAPTER  VIII. 

Valuing  Ourselves  at  Nothmg  before  the  Eyes 
of  God. 

^**g-  3.  T  WILL  speak  unto  my  Lord, 

J-      Who  am  but  dust  and  ashes. 

If  I  think  any  better  of  myself, 
Thou  standest  over  against  me  ; 
My  wickedness  gives  testimony  true^ 
Nor  have  I  anything  to  say. 
But  if  I  make  myself  as  vile. 
And  bring  myself  to  nothing, 
Give  up  all  thoughts  of  self, 
Bruise  myself  to  dust  (I  am  but  dust), 
Thy  grace  shall  be  kind  to  me ; 
Thy  light  come  near  my  heart ; 
And  self-esteem,  never  so  little  though  it  be, 
Shall  be  sunk  low  into  the  valley  of  my  nothingness  and 

die  for  ever. 
Then  Thou  showest  me  to  myself 


VALUING  OURSELVES  AT  NOTHING.    181 

What  I  am  and  have  been, 

And  the  path  by  which  I  came ; 

For  I  am  nothing,  and  I  knew  it  not. 

If  I  am  left  to  mine  own  self, 

See,  there  is  nothing  there ;  all  wickedness. 

But  if  Thou  suddenly  dost  gaze  on  me, 

At  once  I  am  made  strong, 

And  filled  with  a  fresh  joy  ; 

And  it  is  very  wonderful 

If  I  so  quickly  am  raised  up, 

So  kindly  taken  to  Thine  arms, 

I  who  of  my  own  weight  am  always  sinking  to  the  depths. 

Thy  love  does  this,  freely  preventing  me, 
Helping  when  I  so  often  am  in  need, 
Guarding  me  also  from  great  perils, 
Snatching  me  from  unnumbered  ills. 
Since  by  the  wicked  love  of  self  I  lost  myself. 
And  found  botli  Thee  and  me  by  only  seeking  Thee  and 

purely  loving  Thee, 
For  very  love  bringing  myself  to  nothing. 
For  Thou,  O  sweetest  friend,  dost  with  me 
More  than  all  that  I  deserve,  dare  hope  or  ask. 

II. 

Blessed  be  Thou,  my  God, 
Because,  though  I  be  yet  unworthy  of  all  good. 
Thine  infinite  goodness   and  nobility  never   cease   their 

kindness  unto  those  that  are  ungrateful  and  are 

turned  away  from  Thee. 

Turn  us  to  Thee, 
To  make  us  thankful,  humble,  and  devout 
Thou  art  our  safety, 
Our  might,  our  strength. 


l82  REFER  ALL    TO   GOD. 

CHAPTER  IX. 

All  Things  must  be  Referred  to  God  as  to  the 
Final  End. 

God. 
'^"^'^'  IVTYson. 

^^ ^      I  ought  to  be  your  last,  your  final  end, 

If  you  would  be  happy. 

With  this  before  your  mind  your  love  shall  be  made  pure, 

That  is  too  often  bent  upon  itself 

And  turned  unto  created  things. 

For  if  you  seek  yourself, 

At  once  you  fail,  and  become  dry. 

Refer  then  everything  to  Me  as  to  a  beginning, 
I  gave  you  all. 
Look  upon  everything 
A-s  flowing  from  the  highest  good. 
To  ]\Ie  then,  as  its  source,  must  everything  be  brought. 


Aug  6.      From  Me  the  weakling  and  the  great, 
The  poor  and  rich. 

As  from  a  living  fountain  draw  new  life ; 
And  those  who  serve  Me  freely,  willingly, 
Shall  receive  one  kindness  on  another;* 
But  he  who  will  be  glorified  apart  from  Me, 
And  will  delight  himself  in  any  private  good, 
Shall  not  be  firmly  stablished  in  real  joy, 

*  Cf.  S.  John  i.  i6.  Is  it  too  late,  though  the  Revised 
Version  has  been  issued,  to  protest  against  the  mistranslation 
which  speaks  of  "grace  for  grace"?  The  phrase  means  "a 
continual  recurrence  of  kindnesses." 


SCORNING   THE    WORLD,  183 

Nor  be  enlarged  in  heart, 

But  often  be  entangled  and  benarrowed. 

Therefore  ascribe  no  good  unto  yourself, 
Nor  virtue  unto  any  man, 
But  all  to  God, 
Without  Whom  man  has  nothing. 

Aug.  7.      1  gave  you  all, 

I  will  have  all  given  back  to  Me. 

And  1  shall  ask  for  thanks, — 

And  very  strictly  ask  for  them. 

This  is  the  truth 

By  which  vainglory  is  defeated, 

And  if  the  grace  of  heaven  and  true  charity  have  entered 

once. 
There  shall  be  no  envy, 
And  no  narrowness  of  heart, 
And  no  self-love  shall  hold  you. 
For  the  charity  of  God  shall  conquer  all, 
And  widen  all  the  powers  of  the  soul. 

If  you  are  really  wise  you  will  rejoice  in  Me  alone  ; 
In  Me  only  will  you  hope. 
For  none  is  good  save  God, 
Who  is  above  all  to  be  praised,  and  in  all  to  be  blessed. 

CHAPTER  X. 

How  Sweet  to  Scorn  the    World  and  Live  a 
Slave  to  God. 

^**g'  8-     A  ND  yet  again,  Lord,  will  I  speak, 
-^^     And  will  not  hold  my  peace. 
I  will  say  it  in  the  ears  of  God, 
My  Lord,  my  King  on  high. 


l84  SCORNING   THE   WORLD. 

How  many  are  Thy  sweet  ways  to  me, 
That  Thou  hast  hidden  away  for  those  that  fear  Thee. 
But  what  art  Thou  to  those  that  love  Thee, 
And  serve  Thee  with  tlie  heart  ? 
The  sweet  reward  they  gain  that  gaze  on  Thee 
Cannot  indeed  be  spoken  of 
And  in  this  chiefly  Thou  dost  show 
The  sweetness  of  Thy  charity, 
That,  when  I  was  not.  Thou  didst  make  me, 
And  when  I  wandered  far  from  Thee 
Thou  didst  bring  me  back  to  serve  Thee, 
And  didst  teach  me  to  love  Thee. 

Aug.  9.      Oh  fount  of  everlasting  love, 
What  shall  I  say  of  Thee  ? 
How  can  I  forget  Thee 
Since  Thou  hast  deigned  to  think  of  me, 
When  I  had  wasted  all  away  and  died  ? 
Past  all  my  hope  Thou  showedst  pity  on  Thy  servant, 
Past  all  desert  of  mine  Thou  didst  give  me  Thy  friendship's 
touch. 

What  shall  I  give  Thee  for  this  favour  ? 
It  is  not  given  to  all 
To  give  up  all,  renounce  the  world, 
And  take  monastic  life  on  them. 
Is  it  a  great  thing  to  serve  Thee, 
Whom  all  creation  is  compelled  to  serve  ? 
It  ought  not  to  seem  great  to  me. 
But  this  is  great  and  this  is  wonderful, 
That  Thou  hast  deigned  to  take  to  serve  Thee 
One  so  poor  and  so  unworthy, 
And  to  make  me  one  with  Thy  beloved  ones. 
See  ;  all  is  Thine, 
All  that  1  have  to  serve  Thee  with, 


SCORNING    THE    WORLD.  185 

And  yet  in  other  wise  Thou  art  more  my  servant  than  1 

am  Thine. 
Heaven  and  earth  are  ready  to  Thy  hand, 
Thou  madest  them  to  minister  to  man, 
And  they  do  always  what  Thou  biddest ; 
And  even  this  is  httle, 

For  Thou  hast  made  the  angels  minister  to  him. 
But  it  surpasses  all 
That  Thou  Thyself  hast  deigned  to  be  the  servant  unto 

man, 
Saying  Thou  wouldst  give  Thyself  to  Him. 

/lug.  10       What  shall  I  give  Thee  for  Thy  thousand  kindnesses  ? 

Would  that  1  could  serve  Thee  my  life  long, 

Or  even  for  one  day  show  forth 

A  service  that  is  worth  the  name. 

Thou  art  worth  any  service, 

Any  honour  and  eternal  praise. 

Thou  art  indeed  my  Lord, 

1  thy  poor  slave. 

Bound  with  all  my  strength  to  serve  Thee, 

And  never  to  grow  weary  in  Thy  praise. 

This  1  wish  ;  this  I  live  for. 

All  that  is  wanting  in  me 

Condescend  to  give. 

II. 
^tig.  II.      Great  the  honour,  great  the  glory  won  in  serving  Thee, 

And  to  scorn  all  the  world  for  Thee ; 

For  they  shall  have  great  grace 

Who  willingly  bow  down  unto  Thy  holy  service. 

They  shall  find  sweet  comfort  of  the  Holy  Spirit, 

They  who  for  Thy  love  sake 

Have  thrown  all  carnal  joy  away. 

They  shall  gain  great  liberty  of  mind 


I86  LIMITS. 

Who  step  upon  the  narrow  path  for  Thy  name  sake, 
And  put  aside  all  worldly  care. 

O  pleasant  joyous  servitude  of  God, 
By  which  a  man  is  truly  rendered  free  and  holy, 
O  sacred  state  of  pious  slavery, 
That  makest  man  equal  to  the  angels, 
Makest  him  a  pleasant  offering  unto  God, 
A  terror  to  the  fiends, 
A  comfort  to  all  faithful  souls ; 
Oh  service  to  be  taken  and  for  ever  chosen, 
By  which  the  greatest  good  is  won, 
And  joy  unending  gained. 


CHAPTER  XL 
The  Heart's  Desires  are  to  he  Scanned  and  Limited^ 

God. 

MY  son. 
You  have  still  much  to  learn 
That  yet  you  have  not  fully  learnt. 

The  Soul. 


What  is  it,  Lord  ? 

God. 

To  bend  your  wislies  wholly  to  My  will. 
And  not  to  be  a  lover  of  yourself, 
But  to  be  always  u  ishing  to  work  out  My  pleasure. 

For  longings  often  fire  you,  fiercely  drive  you  oa ; 
But  think  you  whether  you  are  moving 
To  serve  My  honour  or  your  own  advantage. 
If  I  am  in  the  work, 
You  shall  be  well  content 
With  all  that  1  ordain  ; 


LIMITS.  187 

But  if  there  lurk  some  touch  of  seeking  after  self, 

This  is  the  thing  that  hinders  you  and  weighs  you  down. 

Take  heed  then  not  to  strive  too  much 

Over  a  thought  of  your  own  heart, 

Conceived  without  consulting  Me, 

For  fear  you  afterwards  be  sorry  and  displeased 

At  what  first  pleased  you,  at  what  you  showed  such  zeal 

for  as  the  better  way. 
For  every  feeling  that  seems  good 
Must  not  be  followed  up  at  once ; 
And  if  it  seems  not  good 
It  is  not  to  be  shunned  at  first. 

IL 

Aug.  14.      Even  in  our  longings  for  the  good  sometimes  the  rem 

is  needed, 
For  fear  by  eagerness  of  mind  we  run  into  a  careless  way, 
And  by  our  want  of  discipline  bring  scandal  upon  others, 
Or  even  when  others  cross  us  we  on  a  sudden  be  disturbed 

and  fall. 
But  now  and  then  you  must  use  violence, 
And  manfully  oppose  the  lusts  of  sense. 
Caring  not  what  the  flesh  desires  or  hates, 
But  dwelling  more  on  this. 

That  it  be  made  a  subject  of  the  spirit,  willingly  or  no. 
And  it  must  needs  be  punished, 
Compelled  to  be  obedient, 
Till  it  be  ready  to  do  all  and    learn  to  be  content  with 

little. 
And  to  delight  in  what  is  simple, 
And  not  to  mutter  against  what  suits  it  not 


1 88  THE  LESSON  OF  PATIENCE. 

CHAPTER  XII. 

The  Lesson  of  Patience  and  the   Wrestling 
against  Ltists. 

The  Soul. 
/^ug.  IS.  T     ORD  GOD,  I  see  that  patience  is  indeed  needed  by  me, 
-I — '     For  much  in  this  my  life  goes  contrary  ; 
For  whatsoever  plan  1  lay  down  for  my  peace, 
My  life  cannot  be  spent  away  from  war  and  pain. 

God. 
It  is  even  so,  My  son ; 
But   I    would   have  you   never   seek  a  peace   that   lacks 

temptation  and  never  meets  a  cross, 
I  would  have  you  think 
That  peace  is  only  found 
When  you  are  tried  by  many  a  care, 
And  proved  in  face  of  many  an  opposition. 

If  you  will  say  you  cannot  suffer  much, 
How  will  you  bear  the  flames  of  purgatory  ? 
Choose  the  lesser  evil  always. 
And  try  to  bear  the  evils  of  to-day 
With  even-mindedness  for  God, 
To  escape  the  doom  that  shall  not  end. 

4ug.  i6.      Think  you  that  worldly  men  suffer  but  little  ? 
Ask  the  question  of  the  softest  Hves  ; 
You  will  not  find  it  so. 
But,  say  you,  they  have  many  a  delight, 
They  follow  after  their  own  wills. 
And  care  but  little  for  their  tribulations. 
Let  it  be  so. 
They  have  their  pleasures ; 


THE  LESSON  OF  PATIENCE.  i8g 

But  how  long,  think  you,  will  they  last  ? 

See  how  they  that  are  abundant  in  the  world  fade  like  a 

smoke  ; 
Record  of  their  past  glories  there  is  none. 
Nay,  even  while  they  yet  are  in  this  life 
They  get  no  quiet  from  their  joys :  they  spend  their  days 

in  bitterness,  in  weariness  and  fear ; 
For  that  same  thing  from  which  they  get  delight 
Brings  on  them  sorrow  often  for  its  punishment, 
And  justly  so  ; 

That  as  they  seek  and  follow  after  their  delights  unchecked, 
They  should  fill   full   the   pleasant  cup  in   bitterness,  oi 

heart  and  in  confusion. 
Short,  how  short, 
How  lying, 

How  base  and  how  unbridled  all  these  pleasures  are. 
For  very  drunkenness  and  blindness  men  perceive  it  not, 
But,  like  dumb  animals, 
For  trifling  sweetness  in  a  life  that  fades  they  dare  the 

murder  of  a  soul. 


II. 

Aug.  ly.      Therefore,  My  son,  follow  not  your  lusts, 
Turn  from  your  own  will  back  again, 
Delight  you  in  the  Lord, 

And  He  shall  give  you  what  your  heart  desires. 
Where  lies  your  blessing  ? 
Whence  shall  abundant  comfort  come  to  you  ? 
In  scorning  all  the  world. 

In  cutting  out*  all  low  delights  that  fester  in  you, 
If  you  would  be  truly  pleased  and  fully  comforted  by  Me. 

•  Abscissione. 


I90  OBEDIENCE    UNTO  OTHERS. 

The  more  you  take  yourself  away  from  all  the  comfort  of 

the  world, 
The  sweeter  and  the  greater  consolation  shall  you  find 

in  Me. 

But  at  the  first  you  will  not  gain  all  this 
Without  some  sorrow  and  without  some  toil 
The  rooted  habit  will  stand  up  against  you, 
To  be  conquered  only  by  the  better  one. 
The  flesh  will  mutter  ever  and  again, 
To  be  bridled  only  by  the  spirit  s  zeal. 
The  serpent,  the  old  foe,  will  sting  you  and  embitter  you, 
To  be  put  to  flight  by  prayer. 
And  one  of  his  wide  entrances 
May  be  blocked  up  by  useful  work. 


CHAPTER  XIII. 

A  Humble  SouVs  Obedience  unto  Others,  after  the 
Pattern  set  by  Jesus  Christ, 

God. 


Au^.i^.   A  /T  Y  son, 


The  man  who  strives  to  slip  from  his  obedience 
Slips  too  from  grace  ; 
And  he  who  looks  for  private  blessings 
Loses  the  blessings  that  belong  to  all. 

He  who  does  not  submit  himself  to  his  superior  willingly 
and  freely, 
It  is  a  sign  he  is  not  master  of  his  flesh. 
It  often  kicks  against  the  goad  and  mutters. 
Learn  then  this  lesson  soon  ; 
Bow  down  to  him  who  is  above  you, 
If  you  would  bring  your  flesh  under  the  yoke ; 


OBEDIENCE    UNTO   OTHERS,  191 

For,  if  the  inward  man  be  not  a  wilderness,* 

The  outer  foe  is  sooner  overcome. 

But  if  you  fight  against  the  spirit 

There  is  no  foe  so  harsh,  so  harmful, 

As  you  are  to  yourself ; 

But  you  must  wholly  put  on  self-contempt 

If  you  would  win  against  your  flesh  and  blood. 

You  love  yourself  too  much  as  yet, 

And  are  afraid  to  give  yourself  unto  the  will  of  others. 

II. 
Aug.  19.      But  what  fine  thing  is  it 

If  you,  mere  dust  and  nothingness, 

Submit  yourself  to  man  to  serve  your  God  ? 

While  I,  the  Almighty  and  the  Highest, 

That  made  the  world  from  nothing, 

I  humbly  was  a  servant  unto  man  for  you. 

I  became  lowliest  of  the  lowly, 

Basest  of  the  base. 

For  you  to  conquer  pride  by  My  humility. 

Learn  to  obey,  dust  that  you  are  ; 

Learn  to  be  lowly,  earth  and  clay, 

To  bend  beneath  the  feet  of  all. 

To  break  your  own  will  down, 

To  be  a  slave  in  all. 

Be  passionate  against  yourself, 

Let  not  the  tumour  f  live  in  you. 

But  show  yourself  so  humble  and  so  very  little, 

That  all  may  walk  above  you. 

And  stamp  upon  you  like  street  mire. 

Aug.  20.      Creature  of  emptiness,  what  can  you  moan  about  ? 
Foul  sinner,  where  is  your  retort 

*  That  is,  by  the  outer  man  gaining  victories  over  iL 
•j-  That  is,  pride. 


192  UOUS  SECRET  JUDGMENTS. 

When  men  upbraid  you, — 

You  that  so  often  have  offended  God, 

And  many  times  deserved  a  hell  ? 

But  Mine  eye  spared  you, 

Your  soul  was  precious  in  My  sight, 

That  you  might  learn  My  love  and  live  to  thank  Me  for 

My  kindnesses, 
Giving  yourself  up  freely 
Unto  true  service  and  a  humble  life, 
And  bearing  patiently  your  load  of  scorn. 

CHAPTER  XIV. 

Thoughts  on  God's  Secret  Judgments,  that  we  Boast 
Not  in  Any  Good, 

The  Soul. 

THOU  thunderest  judgments  on  me,  O  my  Lord, 
With  fear  and  dread  Thou  shakest  all  my  bones. 
My  soul  is  terrified  indeed, 
I  stand  in  dumb  amazement,  and  bethink  me 
That  in  Thy  sight  the  heavens  are  not  clean. 
If  in  the  angels  Thou  didst  find  out  wickedness, 
And  didst  spare  them  not, 
How  shall  it  be  with  me  ? 
Stars  fell  from  heaven, 

And  how  can  I,  that  am  but  dust,  presume  ? 
I  have  seen  men  whose  deeds  seemed  full  of  praise 
Fall  to  the  lowest  depths  ; 
I  have  seen  men  that  ate  the  food  of  angels 
Pleased  with  the  husks  of  swine. 

Therefore  holiness  is  none, 
If  Thou,  O  Lord,  drawest  Thy  hand  away. 


GOD'S  SECRET  JUDUMENTS.  193 

Wisdom  worthless, 

If  Thou  hold  not  the  helm. 

Bravery  of  no  avail, 

If  Thou  preserve  us  not. 

Chastity  unsafe, 

If  Thou  protect  it  not. 

Self-watching  useless, 

If  Thou  keep  not  Thy  sacred  vigil  near  u«. 

Left  to  ourselves,  we  sink,  we  die  ; 

When  Thou  art  near,  we  rise,  we  Hve. 

Unstable,  yet  by  Thee  made  strong ; 

Lukewarm,  yet  set  on  fire  by  Thee. 

II. 

Aug.  2«.      With  what  humility  and  lowliness  I  ought  to  think  upon 

myself, 
And  weigh  as  nothing  any  good  I  seem  to  have. 
How  deep  I  ought  to  sink  down  in  the  waves  of  Thine 

unfathomable  judgments. 
When  I  find  that  I  am  nothing  else 
But  nothing,  nothing. 
Hou^  past  all  measure  is  the  weight, 
How  past  all  crossing  is  the  ocean, 
When  I  find  nothing  in  myself. 
The  whole  of  me  but  nothing. 

Where  then  may  glory  find  a  place  to  hide  in, 
Or  pride  blown  from  conceit  ? 
Swallowed  is  all  empty  boasting  in  the  wave, 
In  the  deep  wave  Thy  judgments  have  rolled  over  me. 
What  is  all  flesh  before  Thee, 

And  shall  clay  boast  itself  against  the  moulder  of  it  ? 
How  can  a  man  rise  high  through  empty  speech 
Whose  heart  is  of  a  truth  bowed  down  to  God  ? 

13 


194  HOW  WE  SHOULD  STAND. 

The  world,  the  whole  world  cannot  raise  him 

Whom  Truth  has  bowed  unto  herself. 

Unshaken  by  the  praise  from  all  men's  lips  is  he, 

If  his  hope  be  rooted  firm  in  God. 

The  very  lips  that  speak, 

See,  they  are  nothing,  all  of  them  ; 

For  they  shall  fade  even  as  the  voices  fade, 

But  God's  truth  lasts  for  aye. 


CHAPTER  XV. 

How  we  should  Stand,  what  we  should  Say,  when 
we  Wish  Any  thing, 

God. 
^^'g-^y  TV  /f  Yson, 

-*■'-■•      Say  this  in  everything : 
"  Lord,  if  it  be  Thy  will, 
Let  it  be  so. 
Lord,  if  it  be  Thy  glory, 
So  be  it  in  Thy  name. 
Lord,  if  Thou  seest  it  is  well  for  me, 
Approvest  it  as  useful, 
Then  give  it  me  to  use  it  for  Thine  honour. 
But  if  Thou  knowest  it  harmful. 
And  of  no  profit  to  the  soul, 
Then  take  from  me  the  longing." 

Not  every  wish  is  of  the  Holy  Spirit, 
Good  though  it  seem  to  man,  and  right 
'Tis  hard  to  tell  in  truth 
Whether  a  good  or  a  strange  spirit 
Drives  you  to  long  for  this  or  that. 
Or  your  own  spirit  leads  you  on. 


A  PRAYER.  195 

Many  are  cheated  at  the  last  who  seemed  at  first 
To  take  a  holy  spirit  for  their  guide. 

^"g-  •4.      Whatever  then  crosses  the  mind 
As  something  to  be  wished  for, 

See  that  the  longing  be  with  fear  of  God  and  lowliness. 
And,  above  all,  resigning  self  to  Me, 
Trust  Me  quite  and  say, 
*'  Lord,  Thou  knowest 
In  what  way  it  is  better. 
Let  this  or  that  be  as  Thou  wilt 
Give  to  me  what  Thou  wilt, 
How  much  Thou  wilt, 
And  when  Thou  wilt. 

Do  with  me  as  Thou  knowest,  and  as  it  pleases  Thee. 
Put  me  where  Thou  wilt. 
Deal  freely  with  me  every  day. 
In  Thine  hand  I  am  ; 
Wheel  me  and  turn  me  back  again. 
See,  I  am  Thy  slave, 
Ready  for  everything. 

I  would  not  live  unto  myself,  but  unto  Thee ; 
I  wish  I  could,  worthily,  perfectly." 

II. 

A  Prayer  for  the  FMlfilling  of  the  Good  Pleasure 
of  the  Lord^ 

The  Soul. 
Aug.  25.      Yield  me  Thy  fa\^ur,  kindest  Jesus, 
To  be  with  me,  to  share  my  work. 
To  stay  with  me  unto  the  end. 

Give  me  to  long  and  wish  for  this, 
Thy  will  and  what  is  dear  to  Thee. 


196  GOD  ALONh. 

Thy  will  be  mine, 

My  will  ever  follow  Thine,  chiming  in  harmony. 

My  likes,  my  dislikes  one  with  Thine, 

That  I  may  have  no  wish,  no  hate 

Apart  from  Thine. 

Grant  me  to  die  to  everything  on  earth ; 
Here  in  the  world,  for  Thee, 
To  live  a  life  despised,  unknown. 
High  above  all  my  longings  to  set  my  rest  in  Thee, 
And  there  to  lull  my  heart  to  peace. 
Thou  art  my  heart's  true  peace,  its  only  rest ; 
Apart  from  Thee  all  is  but  harsh  and  restless. 
And  in  this  peace, 
And  for  this  peace, 

In  Thee  (I  mean),  the  one  eternal  good, 
1  will  lie  down  and  sleep. 

Amen. 


CHAPTER  XVI. 
True  Comfort  must  be  Sought  in  God  Alone. 

Aug.  36.     A   LL  that  I  can  desire  or  think  of  to  my  comfort, 
-^^     I  look  for  it — not  here, 
Hereafter. 
For  had  I  in  myself  all  the  comforts  that  the  world  can 

bring, 
And  could  I  taste  of  all  delights  that  are, 
Assuredly  they  could  not  last  for  long. 

Thus,  my  soul,  there  is  no  true  refreshment,  no  full 
comfort. 
Save  in  God,  Who  takes  the  lowly  up,  and  speaks  con- 
solingly unto  the  poor. 


GOD  ALONE.  197 

Wait  but  a  little  while,  my  soul, 

Wait  for  God's  promise, 

And  all  the  good  of  heaven  in  its  abundance  shall  be  yours. 

If  you  long  too  eagerly  for  what  you  see, 
You  shall  lose  the  things  of  heaven  and  all  that  lasts  for 

ever. 
Use  what  is  temporal. 
But  long  for  the  eternal. 

You  cannot  feed  enough  on  any  thing  of  time; 
You  were  not  made  to  take  delight  in  this. 
Though  you  had  all  created  goods, 
You  could  not  be  happy  and  blest ; 
But  in  the  God  Who  made  them  all 
Your  blessedness  and  happiness  consist  ;— 
Not  the  blessedness  seen  and  be-praised  by  foolish  lovers 

of  the  world. 
But  such  as  Christ's  true  faithful  ones  are  waiting  for ; 
Such  as  the  spiritual  and  clean-hearted  people  taste  now 

and  then  before  the  time, 
Whose  life*  is  in  the  heaven. 

Empty  and  brief  is  every  human  comfort ; 
Blessed  and  true  the  solace 
Got  from  the  truth  within. 

II. 

The  pious  soul  takes  Jesus,  his  consoler,  everywhere 
with  him. 
And  says  to  Him, 

"  Be  with  me.  Lord  Jesus,  in  every  place  and  time. 
This  shall  my  comfort  be, 
To  be  content  to  free  myself  from  every  human  consolation  ; 

*  Conversatioi 


iqs  all  our  care  should  rest  on  god. 

And  if  Thy  comfort  fail  me, 

May  Thy  will  and  this  just  trial  of  me 

Console  me  more  than  all. 

For  thou  wilt  not  be  always  angry  with  me, 

Nor  threaten  me  for  ever." 


CHAPTER  XVII. 

All  Our  Care  should  Rest  on  God. 

God. 


^"S-  a8.  Ti  yf  Y  son, 


Let  Me  do  with  you  what  I  wilL 
I  know  what  is  the  best  for  you ; 
Your  thoughts  are  human  thoughts, 
Your  feelings  often  follow  a  human  bent* 

The  Soul. 

Lord,  what  Thou  sayest  is  true ; 
Thine  anxious  thought  for  me  is  greater  far 
Than  all  my  care  for  mine  own  self  could  be. 
Man  stands  too  dangerously 
If  he  throws  not  all  his  care  on  Thee. 

Let  but  my  will  remain  straight  and  fixed  to  Thee, 
Do  with  me  what  Thou  wilt ; 
For  what  Thou  doest  cannot  be  but  good. 
If  Thou  wilt  keep  me  in  the  darkness,  blessed  be  Thou 
Or  in  the  light. 
Blessed  again  be  Thou. 
If  Thou  givest  consolation, 
If  Thou  sendest  tribulation. 
None  the  less,  blessed  be  Thou,  blessed  be  Thotl. 

•  Tu  sentis  in  multis  sicut  humanus  suadet  affectus. 


CHRIST  OUR  EXAMPLE,  199 

II. 

God. 

Son, 
Thus  must  you  stand, 
If  you  would  walk  with  Me, 
Ready  for  suffering  as  for  joy, 
As  willing  to  be  poor  and  portionless 
As  to  be  full  and  rich. 

The  Soul. 

Lord,  willingly  for  Thee 
All  Thou  wouldst  send  me  will  I  suffer; 
And,  as  they  come,  from  Thy  hand  will  I  take 
Good  and  evil,  sweet  and  bitter,  gladness  and  sorrow, 
Thanking  Thee  for  all  that  comes. 

But  guard  me  from  all  sin, 
And  death  and  hell  shall  never  fright  me. 
Only,  cast  me  not  away  for  ever. 
Blot  me  not  from  the  book  of  life. 
And  then  no  stab  of  grief  shall  do  me  harm. 

CHAPTER  XVIII. 

The  Miseries  of  Time  are  to  be  borne  with  Even 
Mind;    Christ  showed  Us  how. 


iug.  30.   A  yf  Y  son, 

M 


Jesus. 


I  came  down  from  heaven  to  save  you. 
I  took  your  sad  life  on  Me,  not  that  I  had  to  do  it,  but  love 

drew  Me, 
That  you  might  learn  to  suffer, 
And  bear  the  ills  of  time  without  a  murmuf. 


200  CHRIST  OriR  EXAMI LE. 

For  from  the  hour  when  My  star  rose,* 
To  its  setting  on  the  Cross, 
My  sufferings  left  Me  not ; 
Great  was  My  want  of  temporal  comforts, 
Many  the  scoffs  I  heard  about  Me, 
Confusion  and  reproach  I  meekly  bore, 
Ingratitude  for  kindnesses. 
Blasphemy  for  ]\ly  mighty  works. 
Blame  for  My  teaching. 

II. 

The  Soul. 
Aug.  31.      O  Lord, 

Because  Thou  wast  so  patient  in  Thy  life, 

In  this  above  all  doing  Thy  Father's  will. 

Well  it  is  that  I,  poor  little  sinner,  should  bear  all  with 

patience,  and  should  serve  Thy  will. 
And  carry  for  my  safety,  long  as  Thou  dost  please,  the 

burden  of  decaying  life. 
For  though  it  feels  a  heavy  weight, 
Yet  it  is  made  through  Thy  grace  very  meritorious  ;t 
And  through  Thy  pattern,  and  from  the  footprints  of  Thy 

saints,  it  is  more  bearable  and  brighter  for  the 

weak. 
Far  more  comforting  it  is  than  once  beneath  the  law  of  old, 
When  heaven's  gate  remained  shut, 
And  even  the  path  to  heaven  seemed  not  so  clear. 
Then  so  few  cared  to  seek  the  kingdom  ; 
Nor  could  those  who  then  were  good  and  ready  to  be  saved 
Enter  the  heavenly  city 
Before  Thy  suffering  and  the  debt  paid  by  Thy  sacred  death. 

Sept,  t.      How  great  the  thanks  I  am  bound  to  give  to  Thee, 

•  Ab  bora  ortus  mei. 

^  That  is,  if  Christ  bore  it,  men  may  too. 


BEARING  INJURIES.  20! 

That  Thou  didst  deign  to  show  me  and  all  faithful  souls 

A  straight  way  and  a  good  to  Thine  eternal  kingdom. 

Thy  life  is  ours  ; 

By  holy  patience  we  press  on  to  Thee,  our  crown. 

Didst  Thou  not  go  before  and  teach  us, 

Who  would  care  to  follow  ? 

How  far  away,  how  far  behind,  men  would  remain, 

Did  they  not  see  Thy  bright  example. 

Look,  we  still  are  cool, 

After  so  many  wonders  told  us,  after  so  much  teachiiig 

heard ; 
What  would  it  be 
If  we  had  not  a  light  like  Thee  to  follow? 


CHAPTER  XIX. 

Bearing  Injuries — the  Really  Patient  Man — 
the  Proof  of  It. 

Jesus. 
Stpt.  *•  A  /T  Y  son,  what  is  it  you  are  saying  ? 
IVi      Stop  your  complaints. 

Look  on  My  sufferings  and  the  sufferings  of  the  saints— 
You  have  not  yet  "  resisted  unto  blood." 
Little  enough  is  aWyou  suffer, 
Set  against  those  that  have  endured  so  much, 
Have  been  so  greatly  tempted, 
So  fiercely  tried. 
So  often  proved  and  exercised. 
You  should  bethink  you  of  their  greater  sufferings, 
That  you  may  lightly  bear  your  trifling  ones  ; 
And  if  they  seem  not  trifling  to  you, 
See  that  it  is  not  your  impatience. 


202  BEARING  INJURIES. 

Yet,  small  or  great, 
Try  hard  to  bear  all  quietly. 
The  more  you  set  yourself  to  suffer, 
The  wiser  is  your  act,  the  more  your  merit. 
You  will  find  all  lighter  to  be  borne. 
Your  mind  and  ways  being  with  care  prepared  for  it. 
Sept.  3.      And  say  not, 

" I  cannot  suffer  this  at  that  man's  hands;  ** 

*'  I  ought  not  to  endure  this  sort  of  thing  ; " 

"  He  has  done  me  a  great  wrong  ;  " 

**  He  charges  me  with  what  I  never  dreamed  of;* 

"  From  another  I  would  gladly  take  it, 

Just  as  I  ought." 

These  are  silly  thoughts. 

And  look  not  to  the  value  of  the  suffering, 

Nor  think  by  Whom  the  suffering  shall  be  crowned, 

But  rather  weigh  the  actors  in  it, 

And  the  insults  offered  us. 

He  is  not  the  really  patient  man,  who  would  only  suf'ct 

just  as  much  as  suits  him,  and  from  whom  ^>t 

pleases. 
The  really  patient  man  cares  not  from  whom  he  suffers 
(His  prelate  it  may  be, 
His  equal  or  inferior) ; 
Cares  nothing  whether  he  be  tried 
By  good  and  holy  folk, 
Or  by  the  worthless  and  cantankerous  ; 
But  with  indifference  he  takes  from  every  creature's  hand 

as  heavy  crosses,  and  as  many  crosses  as  may 

come. 
And  all  with  gratitude  to  God,  thinking  them  gain  indeed.* 
For  nothing,  little  though  it  be, 

*  Ingens  lucrum. 


THE  CONFESSION  OF  OUR  WEAKNESS.    203 

Suffered  for  God, 

Can  pass  without  some  merit  in  God's  eyes. 

Therefore  be  ready  for  the  battle, 
If  you  would  win  the  day. 
Without  a  fight 

You  cannot  gain  the  crown  of  patience; 
And,  if  you  will  not  suffer, 
You  refuse  the  crown. 
But  if  you  want  it. 
Strive  like  a  man, 
And  hold  up  patiently  ; 

For  without  toil  men  do  not  reach  their  rest, 
And  without  fighting  do  not  come  to  victory. 

II. 

The  Soul. 
Sept.  4.       Let  that,  Lord,  come  to  me  by  grace, 
Which  cannot  come,  it  seems,  by  nature. 
Thou  knowest  what  a  little  I  can  bear ; 
That  I  am  soon  cast  down, 
When  a  slight  wave  of  trouble  rears  its  crest. 
Let  every  trying  trouble  be  made  lovely  and  desirable  to 

me,  for  Thy  name  sake. 
For  to  endure  and  to  be  vexed  for  Thee 
Is  very  helpful  to  my  soul. 

CHAPTER  XX. 
Of  the  Confession  of  our  Weakness;   and  of  the 
Troubles  of  this  Life. 
Sept.  5.  T  WILL  confess  against  myself  I  ow  far  from  just  I  am  ; 
J-     I  will  confess  my  weakness.  Lord,  to  Thee. 
Often  a  trifle  cheats  and  saddens  me 
I  say  that  I  will  act  with  bravery, 


204    THE  CONFESSION  OF  OUR  WEAKNESS. 

But  in  a  slight  temptation 

Great  is  my  strait. 

Often  a  very  mean  thing  brings  a  grievous  trial, 

And,  thinking  I  am  safe — but  for  a  little, 

Feeling  not  the  trouble, 

I  find  my  bark  nigh  wrecked  by  a  slight  gust  of  wind. 

Look,  Lord,  upon   my  low  estate,  my  frailty,   known 

every  way  to  Thee. 
Pity  and  snatch  me  from  the  mire. 
That  I  stick  not  fast  in  it, 
And  be  not  quite  cast  down  for  ever. 
This  often  drives  me,  like  an  echo,  back  again, 
Confuses  me  before  Thee, — 
I  am  so  frail,  so  weak, 
In  fighting  with  my  passions  ; 
And  if  I  do  not  wholly  yield, 
Yet  they  come  after  me,  trouble,  distress  me, 
And  I  grow  very  weary  of  this  life  of  struggle. 
I  know  my  weakness  well  from  this, 
That  the  abominable  phantoms  hurry  in  more  easily  than 

they  depart. 
Sept.  6.      O  God  of  Israel,  strong  in  strength,  guard  of  the  faithful 

soul,  look  down  upon  Thy  servant's  toil  and  grief; 
Help  him  in  all  his  goings. 
Strengthen  him  with  bravery  from  heaven 
Lest  the  old  man,  the  wretched  flesh,  prevail  and  lord  it 

over  me — 
The  flesh,  not  yet  subdued  unto  the  spirit, 
Against  which  flesh  I  must  needs  fight 
As  long  as  in  this  wretched  life  I  breathe. 

II. 

Sept.  7.      Oh  what  a  thing  is  life — 

Sadness  and  trials  never  fail  in  it, 


THE  CONFESSION  OF  OUR  WEAKNESS.    205 

And  everywhere  lie  foes  and  snares  ; 
For,  as  one  trouble  or  temptation  ebbs,  another  flows ; 
Yes,  while  the  battle  with  the  first  still  rages, 
Others  we  thought  not  of  throng  on  in  crowds. 

How  can  we  love  life, 
Full  of  such  bitterness  as  this  ? 
How  call  it  life — 
Mother  of  plagues  and  death  ? 
Yet  it  is  loved, 
And  many  seek  delight  in  it. 

Men  often  blame  the  world  ;  "  it  is  deceit  and  vanity  ;*' 
And  yet  they  leave  it  with  a  struggle, 
Because  of  fleshly  lusts  that  are  their  kings. 
Some  things  make  men  love  it. 
Lust  of  the  flesh. 
Lust  of  the  eyes,  the  pride  of  life, 
Draw  men  to  its  breast. 
The  penalties  and  miseries 
That  justly  follow  in  their  train 
Make  men  hate  it,  make  men  sick  of  it. 
But,  sad  it  is,  wicked  delights  still  rule  the  world-given 

soul; 
And  the  soul  thinks  it  sweet  to  lie  on  thorns, 
Because   it   never  saw   nor   tasted   God's  sweetness   and 

the  pleasantness  that  virtue  breeds  within. 

But  they  who  really  scorn  it  all, 
And  try  to  live  to  God  beneath  some  holy  rule, 
They  know  full  well  this  heavenly  sweetness,  promised  to 

all  who  truly  give  up  all. 
They  see  with  brighter  eyes 

How  grievously  the  world  goes  blundering  on,  cheated  ou 
every  side.* 
*  Quam  graviter  mundus  errat  et  varie  fallitur. 


2o6  OUR  REST  MUST  BE  IN  GOD. 

CHAPTER  XXI. 

Above  all  Goods,  all  Gifts,  our  Rest  must  be  in 
God. 

Sept.  9.    \  BOVE  all,  in  all,  thou,  my  soul, 
-^^      Shalt  alvvay  rest  in  God ; 
He  is  the  saints'  eternal  peace. 

The  Soul. 

Grant  me,  sweet  and  loving  Jesus,  in  Thee  to  rest  above 

created  things ; 
Above  all  health  and  beauty, 
Power  and  dignity, 
Knowledge  and  cleverness, 
Riches  and  arts, 
Joy  and  delight, 
Fame  and  praise, 
Sweetness  and  comfort, 
Hope  and  promise. 
Merit  and  longing, 
Above  all  gifts  and  presents  Thou  canst  give  or  pour  on 

me ; 
Above  all  jubilation 
That  my  mind  can  take  or  feel ; 
Indeed,  above  all  angels  and  archangels,  and  all  the  army 

of  the  heaven ; 
Above  all  that  I  see  and  see  not, 
And  above  all  where  Thou  art  not,  my  God. 

For  Thou,  O  Lord  my  God,  art  best  above  them  all, 
Highest  alone,  alone  most  powerful, 
Alone  able  to  satisfy, 
Fullest  of  all. 


OUR  REST  MUST  BE  IN  GOD.  207 

Sweetest  alone,  alone  most  comforting, 

Most  beautiful,  most  loving, 

Noblest  and  most  glorious  ; 

In  Whom  all  good  together  is, 

Is  and  ever  was  and  shall  be. 

And  therefore  anything  Thou  givest  me,  apart  from  Thee, 

It  is  too  little  for  me,  and  it  satisfies  me  not ; 

And  anything  Thou  showest  me  of  Thee  or  promisest, 

Is  not  enough,  if  Thou  art  still  unseen, 

And  not  quite  gained  by  me. 

For  my  heart  cannot  truly  rest,  nor  wholly  be  content, 

Except  it  rest  in  Thee, 

Passing  all  gifts 

And  all  created  things. 

Sept.  10.      o  my  loved  spouse,  Lord  Jesus,  my  purest  lover,  lord 

of  the  whole  creation's  world. 
Who  would  give  me  wings  of  liberty  to  fly  to  Thee  and  be 

at  peace  in  Thee  ? 
O  when  shall  it  be  given  me  to  be  fully  free,  and  see  how 

sweet  Thou  art,  O  Lord  my  God  ? 
When  to  the  full  I  gather  me  to  Thee, 
And  through  Thy  love  lose  sense  of  self. 
And  feel  Thee  only,  above  every  sense  and  limit. 
In  a  manner  only  known  to  few. 
But  now  I  often  groan. 
And  carry  my  unhappiness  in  grief. 
For  much  comes  on  me  in  this  vale  of  misery,  that  troubles, 

clouds,  and  saddens  me. 
Hinders,  distracts  me, 
Entangles  me,  allures  me. 
That  I  cannot  with  freedom  come  to  Thee, 
Enjoying  sweet  embraces  that  are  ever  ready  for  the  spirits 

of  the  blest. 


2o8  OUR  REST  MUST  BE  IN  GOD. 

>£pt.  II.      Let  my  sighing  move  Thee,  and  my  varied  desolation 

upon  earth. 
Jesus,  the  splendour  of  eternal  glory, 
The  comfort  of  the  wandering  soul, 
My  mouth  is  voiceless  before  Thee, 
My  silence  speaks  to  Thee. 
How  long  delays  my  Lord  His  coming  ? 
Let  Him  come  to  me,  poor  weakling, 
And  let  Him  make  me  glad. 
Putting  His  hand  out, 
Snatching  a  wretch  from  every  trouble, 
Come,  oh  come, 

For  without  Thee  no  day,  no  hour  is  happy. 
Thou  art  my  joy. 

And  without  Thee  my  table  empty  lies. 
I  am  poor  and  in  a  way  imprisoned,  and  bound  down  by 

fetters 
Until  Thou    refresh    me  with  the  light   that  shines  from 

Thee,  and  givest  me  the  gift  of  liberty, 
Showing  me  Thy  friendly  face. 
Others  may  seek  instead  of  Thee 
Wliate'er  they  will ; 
Me,  till  I  die,  nothing  can  please, 
Save  Thee,  my  God,  my  hope, 
Eternal  safety. 
I  will  not  keep  silence, 
I  will  not  cease  to  pray  to  Thee 
Until  Thy  grace  return  to  me, 
And  Thou  speakest  in  my  soul. 

II. 

(/«  answer  to  the  prayer  Jesus  appears  and  speaks.) 
Sept.  xa.      See,  I  am  here. 
I  come  to  you, 


THE  MANY  KINDNESSES   OF  GOD.     209 

Because  you  railed  on  Me. 

Your  tears,  the  longing  of  your  soul, 

Your  humbleness,  the  sorrows  of  your  heart, 

Have  brought  IMe  down,  have  led  Me  near. 

III. 

The  SouL 
And  I  said, 
"Lord,  1  did  call  on  Thee. 
I  wished  for  joy  in  Thee, 
Ready  to  cast  out  all  for  Thee. 
Thou  didst  come  first  and  urgedst  me 
To  look  for  Thee. 
Blessed  be  Thou,  O  Lord, 
So  good  unto  Thy  servant,  according  to  the  greatness  of 

Thy  pity. 
What  can  I  say  more  in  Thy  presence, 
But  humbly  lay  myself  before  Thee, 
Mindful  of  my  iniquity  and  worthlessness  ? 
For  there  is  none  Hke  Thee 
Mid  all  the  wonders  of  the  heaven  and  earth. 
Thy  works  are  very  good, 
Thy  judgments  true, 
And  by  Thy  foresight  all  is  ruled. 
Praise  then  to  Thee  and  glory, 
O  Wisdom  of  the  Father  ; 
Bless  and  praise  Him,  O  my  lips, 
My  soul  and  all  things  that  are  made." 

CHAPTER  XXII. 
Calling  to  Mind  the  Many  Kindnesses  of  God. 
S*pt.  13.  y^PEN  my  heart,  O  Lord,  unfold  Thy  law. 

v_y     Teach  me  to  walk  in  Thy  commandments. 
Give  me  to  undei stand  Thy  will, 

14 


2IO      THE  MANY  KINDNESSES  OF  GOD. 

And  with  great  reverence  and  diligent  care  to  call  to  mind 

Thy  kindnesses,  both  one  and  all ; 
That  thinking  on  them  I  may  worthily  give  thanks  to  Thee. 
iJut  I  know  it,  I  confess  it,  that  I  cannot  pay  the  debt  I 

owe  for  the  least  jot  of  all.* 
Less  am  I  than  all  the  good  things  given  me; 
I  think  on  Thy  nobility, 
And  my  heart  faints  before  its  greatness. 


Sept.  14.      All  that  we  have,  body  and  soul, 

Outside,  within,  from  nature  or  from  heaven, 
Is  but  Thy  bounty. 

All  shows  Thee  kind  and  good  and  pitiful, 
From  Whom  all  blessings  come. 

One  may  get  more,  another  less ; 
Yet  all  is  Thine. 
Apart  from  Thee  the  smallest  good  cannot  be  held. 

Sept.  IS.      The  owner  of  the  greater  good  may  not  boast  him  of  his 

merit. 
Nor  lord  it  over  others, 
Nor  exult  above  the  lesser  one ; 
For  he  is  greater,  he  is  better 
Who  puts  down  less  unto  himself, 
And  shows  his  piety  and  humbleness  in  giving  thanks. 
The  man  who  holds  himself  viler  than  all,  unworthier  than 

all. 
Is  fitter  to  receive  the  greater  blessing. 

Yet  he  who  gets  the  fewer  gifts 
Must  not  be  sad  nor  angry 
In  envy  of  the  rich  ; 

*  Pro  minimo  puncto. 


THE  MAJ^V  KINDNESSES  OF  GOD.       211 

But  rather  look  to  Thee,  and  praise  Thee  for  Thy  good- 
ness; 
Because  without  regarding  men 
Thou  shovverest  blessings  down  on  them 
So  freely,  fully,  willingly. 
All  comes  from  Thee, 
Therefore  in  all  Thou  must  be  praised. 

III. 
Sept.  x6.      Thou  knowest  what  is  fit  for  each, 
Why  one  has  less,  another  more  ; 
Not  ours  to  question  this,  but  Thine, 
With  Whom  each  man's  deserts  are  strictly  watched. 

WHierefore,  Lord  God,  I  think  it  a  great  blessing 
Not  to  have  much  which  outwardly  seems  worthy  praise 

or  glory, — as  men  judge  of  them  ; 
So  that  when  man  thinks  on  his  poverty  and  low  estate, 
He  should  not  be  disturbed,  weighed  down,  dejected. 
But  comforted  and  very  jo3^ful ; 

For  Thou  hast  chosen  for  Thy  servants  and  familiar  friends 
The  poor  and  humble,  the  rejected  of  the  world. 
Witness  Thine  apostles. 
Whom  Thou  madest  chief  of  all  the  earth. 
They  passed  their  lives  without  complaint, 
So  lowly  and  so  simple, 
Free  from  evil  thought  and  guile, 
Glad  even  to  endure  contempt  for  Thee. 
All  that  the  world  hates  they  embraced  with  love. 

Sept.  17.      Naught,  therefore,  should  so  make  Thy  lover  glad  who 

knows  Thy  goodness  to  him. 
As  Thy  will  worked  out  in  him,  and  the  good  pleasure  of 

Thine  eternal  plan. 
This  ought  to  please  and  comfort  him, 


212    FOUR   THINGS  THAT  BRING  PEACE. 

And  he  should  be  as  glad  to  be  the  least,  as  any  one  would 

be  to  be  the  greatest ; 
As  restful  and  content  far  down  the  table*  as  in  the  highest 

seat; 
Blest  to  be  scorned,  cast  down, 
No  name,  no  glory  his  ; 
As  pleased  as  if  he  were  more  honourable 
And  greater  in  the  world  than  others. 
For  Thy  good  will,  love  of  Thine  honour  should  outweigh 

it  all. 
Comfort  and  please  him  more 
Than  any  good  that  is  or  can  be  given  him. 

CHAPTER  XXIII. 

Four  Things  that  bring  Peace, 

God. 


Sept-LZ.  ATY  son, 


Now  will  I  teach  you  what  the  way  is 
To  peace  and  perfect  liberty. 

The  Soul 

Do,  Lord,  as  Thou  sayest ; 
Sweet  to  me  to  hear. 

God. 

Try,  My  son,  to  love  your  neighbour  s  will  and  not  your  owti, 
Choose  to  have  less,  not  more. 
Look  ever  for  the  lowest  place,  subject  to  all. 
Wish  and  pray 

That  God's  will  may  be  wholly  done  in  you. 
A  man  like  this  enters  the  land  of  peace  and  rest. 

'TheSouL 
Thy  words,  O  God,  are  few, 

*  In  novissimo  loco. 


FOUR   THINGS  THAT  BRING  PEACE.     213 

Yet  much  perfection  in  them  lies ; 

Short  to  be  said, 

But  full  of  meaning,  rich  in  fruit. 

If  they  could  only  be  kept  faithfully  by  me, 

Disturbing  thoughts  would  not  so  lightly  rise. 

For,  when  I  am  not  at  rest,  in  heaviness, 

I  find  I  have  gone  back  from  this  Thy  teaching. 

But  Thou  that  canst  do  all,  and  ever  lovest  the  profit  oi 

the  soul. 
Add  greater  grace  to  me. 
That  I  may  fill  the  measure  of  Thy  words, 
And  perfect  my  salvation. 

II. 

A  Prayer  agamst  Evil  Thoughts. 

Lord  God,  go  not  far  from  me, 
Look  on  me  to  my  help  ; 

For  many  musing  thoughts,  great  fears,  rise  up  in  me, 
Beating  against  my  soul. 
How  can  I  pass  through  all  unhurt  ? 
How  break  their  bond  ? 

(The  Voice  of  God,  answeriiig.) 

I,  saith  He,  will  go  before  you, 
And  will  lay  low  the  boasters  of  the  world, 
Opening  the  prison  doors. 
Lifting  the  veil  from  secret  mysteries. 

(  The  Prayer  goes  on,') 
Do,  Lord,  as  Thou  sayest, 
And  from  Thy  face  fly  every  evil  thought ; 
My  hope,  my  only  comfort,  is 
To  fly  to  Thee  in  time  of  trouble  ; 
To  trust  in  Thee, 

To  call  upon  Thee  from  my  inmost  heart, 
And  quietly  to  wait  for  Thy  consoling  power. 


2id    FOUR   THINGS  THAT  BRING  PEACE. 

111. 

A  Prayer  for  Light  to  be  throw7i  on  the  Mmd. 
Lighten  me,  good  Jesus,  with  the  bright  light  within, 
And  from  my  heart's  cell  drive  away  all  shadows. 
Bridle  my  many  wandering  thouglits  ; 
Fight  bravely  for  me,  conquer  the  evil  beasts — 
Enticing  lusts,  I  mean. 
That  in  Thy  strength  there  may  be  peace, 
And  that  Thy  praise  may  evermore  resound 
Within  Thy  holy  temple — 
A  conscience  that  is  pure. 
Sway  the  wdnd,  the  storm, 
Say  to  the  sea,  "  Be  still ; 
Breathe  not,  wind  of  the  north,** 
And  there  shall  be  great  calm. 

Send  out  Thy  light  of  truth,  and  shine  upon  the  world. 
I  am  the  world,  empty  and  void. 
Till  Thy  light  shine  on  me. 
Pour  down  Thy  grace  on  me, 
Pour  on  my  heart  the  dew  of  heaven, 
Serve  me  with  streams  of  piety, 
Like  channels  cut  upon  earth's  face, 
To  bring  the  good,  the  perfect  fruit,  to  birth. 
Raise  high  my  mind  sunk  'neath  the  weight  of  sin. 
Fasten  all  my  longings  in  the  heaven, 
That  tasting  of  the  sweetness  of  delight  from  there, 
I  may  be  slow  to  muse  upon  the  things  of  earth. 

Seize,  snatch  me  from  all  fleeting  creature-comfort ; 
For  no  created  thing  can  give  me  all  I  want,   quiet   oi 

comfort  me. 
Join  me  to  Thee  in  the  firm  bond  of  love  ; 
Thou  art  alone  enough  for  him  that  loves  Thee 
The  universe  apart  from  Thee  is  but  a  sorry  thing. 


CURIOSITY.  215 

CHAPTER  XXIV. 
Avoid  a  Curious  Gaze  into  the  Lives  of  Others, 

God. 

MY  son, 
Never  be  curious ; 
Carry  not  empty  cares  about  with  you.* 
What  is  this  or  that  to  you  ? 
Follow  Me. 

What  is  it  to  you,  be  your  neighbour  "this  or  that,** 
Or  if  that  other  does  and  speaks  "  exactly  as  I  say  "  ? 
You  are  not  bound  to  answer  for  another, 
You  will  have  your  own  account  to  give. 
Why  then  yourself  entangle  ? 
I  know  all  men, 
And  all  beneath  the  sun  I  see. 
I  know  how  'tis  with  each. 
All  that  he  thinks, 
All  that  he  wishes. 
And  to  what  end  his  motives  run. 
Then  all  can  be  entrusted  to  My  hand, 
You — be  restful ;  rest  is  good  ; 
And  let  the  busy  man  be  busy  as  he  will. 
All  he  has  done,  all  he  has  said,  shall  come  upon  him , 
There  is  no  cheating  Me. 

II. 
And  have  no  care  for  a  great  name,  mere  shadow  ; 
Seek  not  familiar  friendship  with  the  crowd, 
Nor  personal  love  with  many. 
This  brings  distraction. 
And  deep  dark  shadows  in  the  heart. 
1  should  be  glad  to  speak  My  word  to  you, 

*  That  is,  tht  troubles  of  other  folk. 


2i6  TRUE  PEACE   OF  HEART, 

To  lift  the  veil  from  hidden  tilings, 

If  you  would  carefully  wait  for  ]\Iy  comjn^, 

Opening  the  gate  that  leads  me  to  your  heart. 

Be  prudent ; 

Watch  and  pray ; 

Be  lowly  in  everything. 

CHAPTER  XXV. 

In   Whom    True  Peace  of  Heart  exists^  and  Real 
Progress, 

Jesus. 


Sept  23.  A   /TYson 


I  said,  "  My  peace  I  leave  you, 
IMy  peace  I  give  to  you. 
Not  as  the  world  giveth  give  I  unto  you." 
All  long  for  peace, 

But  all  care  not  for  what  really  belongs  to  it. 
My  peace  is  with  the  humble  and  the  kind  in  heart, 
Yours  shall  be  in  great  patience. 
If  you  hear  Me  and  follow  where  you  hear, 
You  will  enjoy  deep  peace. 

The  Soul. 
What  must  I  do  then  ? 

Jesus. 
In  everything  look  to  yourself;  see  what  you  do  or  say, 
And  let  every  motive  aim  at  this, 
To  please  Me  only  ; 

Apart  from  Me  wish  nothing,  ask  for  nothing ; 
Pass  no  rash  judgments  on  your  neighbours'  words  and 

deeds. 
And  tangle  not  yourself  in  what  does  not  belong  to  you. 


TRUE  PEACE  OF  HEART.  217 

Then  will  you  be  rarely  and  but  little  troubled. 
But,  never  to  feel  any  trouble, 
Never  to  suffer  pain  of  heart  or  body, 
This  belongs  not  to  to-day  ; 
It  is  a  state  of  everlasting  rest. 


\Stpt.i*,.      Think  not,  therefore,  you  have  u'on  it  if  you  feel  no 
heavy  weight ; 
If  you  find  no  man  against  you, 
Think  not  all  is  well ; 
Think  not  it  is  perfection. 
If  all  goes  according  to  your  will ; 
And  fancy  not  yourself  some  great  one, 
Or  loved  beyond  all  others, 
If  you  enjoy  devotion  and  sweet  thoughts. 
Not  in  such  things  is  the  true  friend  of  virtue  known ; 
Your  progress  and  perfection  are  not  found  in  these. 

The  Soul. 
In  what  then,  Lord  ? 

Jesus. 

In  giving  up  yourself  with  all  your  heart  unto  God's  will, 
Not  seeking  what  is  yours,  little  or  great, 
In  time  or  in  eternity. 
But  ever  giving  thanks  with  one  set  face 
In  happy  days  and  when  all  things  go  wrong ; 
Weighing  all  in  an  equal  balance. 
If  you  are  so  brave  and  so  long-suffering  in  hope, 
That,  when  the  inward  comfort  is  withdrawn, 
You  can  prepare  your  heart  to  suffer  worse, 
Boasting  not  of  your  goodness,  saying  not 
That  you  ought  not  to  suffer  such  as  this, 


2i8  A  FREE  MIND. 

But  justifying  Me  in  all  My  ways,  and  praising  Me,  the 

Holy  One, 
Then  you  are  walking  in  the  true,  the  upright  way ; 
And  hope  past  all  doubt  shall  be  yours, 
That  you  shall  see  My  face  again  with  a  wild  cry  of  joy. 
Nay,  if  you  come  to  scorn  yourself  entirely. 
Be  sure  you  shall  enjoy  abounding  peace,  as  far  as  it  is 

possible  for  those  that  sojourn  on  the  earth. 

CHAPTER  XXVI. 

The  Height  from  which  a  Free  Mind  gazes  down — 
a  Mind  gained^  not  by  Reading,  but  by  Humble 
Prayer. 

Sept.  as.  i^NLY  a  perfect  man,  O  Lord, 

V^     Can  never  let  the  mind  relax  from  pressing  onward 

to  the  things  of  heaven, 
And  pass  through  many  cares  as  if  without  a  care ; 
Not  like  a  sluggard, 

But  by  the  virtue  of  the  free  mind's  right. 
Cleaving  with  unchecked  affection  unto  none. 

II. 
Sept.  26.      I  pray  Thee,  God  most  pitiful, 
Keep  me  from  this  life's  cares. 
That  I  be  not  too  much  tangled  in  them  ; 
From  the  body's  many  needs, 
That  I  be  captured  not  by  pleasure ; 
From  all  the  stumblings  of  the  soul, 
That  I  be  not  cast  down  and  broken  with  my  trouble ; 
I  do  not  mean   from  all  the  things  which  worldly  vanity 

with  all  its  might  goes  after, 
But  from  the  weighty  miseries. 


A  FREE  MIND.  219 

Due   to   the  common  curse   of  man,    laid  upon   him   for 

punishment, 
Which  block  the  way  before  Thy  servant's  soul, 
And  keep  it  from  the  freedom  of  the  Spirit 
"When  it  would  enter  in. 

III. 

Sept.  27.      O  God,  my  sweetness  past  all  speech, 
Turn  to  bitterness  for  me 
All  carnal  comfort  that  draws  me  from  the  love  of  the 

eternal, 
And  wickedly  allures  me  to  itself  by  showing  me  some 

present  charming  blessing. 
Let  it  not  conquer  me,  my  God, 
Let  it  not  conquer  me, 
My  flesh  and  blood. 

Let  not  the  world  and  its  brief  glory  cheat  me ; 
Let  not  the  devil  and  his  cunning  trip  me  up ; 
Grant  me  bravery  to  stand, 
Patience  to  bear. 
Constancy  to  persevere. 
For  all  worldly  consolation 
Give  me  the  sweet  ointment  of  Thy  Spirit, 
And  for  the  love  of  flesh  love  of  Thy  name. 

Sept.  28.      See.     Food  and  drink  and  raiment. 

And  all  the  rest  that  goes  to  stay  the  body  for  a  time, 
Are  only  burdens  to  the  fervent  spirit. 
Such  comforts  may  1  use  all  moderately, 
And  not  be  netted  by  a  love  of  them. 
I  may  not  cast  all  off, 
For  nature  must  be  fed ; 

But  Thy  holy  law  forbids  me  to  ask  for  more  than  I  ma) 
want,  or  for  what  pleases  much. 


220  SELF-LOVE. 

If  'twere  not  so,  the  flesh  would  rise  in  pride  against  the 

spirit. 
Between  the  need  and  the  dehght 
Let  Tiiy  hand  guard  and  teach  me — 
Nothing  too  much. 


CHAPTER  XXVII. 

Self-love  especially   keeps  People   back  from   what 
is  Best, 


God. 


Sept.  29.  IV  /T  Y  son, 


You  must  give  all  for  all, 
And  not  belong  to  self. 
Your  self-love  harms  you  more,  you  know, 
Than  any  other  thing. 
All  more  or  less  cleaves  to  you, 
According  to  the  love  you  feel  for  it. 
Were  your  love  pure  and  simple  and  well-ordered, 
You  would  not  be  the  slave  of  circumstance. 

Lust  not 
For  what  you  may  not  have  ; 
Have  not 

What  can  impede  your  steps  and  rob  you  of  your  inner 
liberty. 

'Tis  a  strange  thing,  you  will  not  give  yourself  to  Me, 
From  the  very  bottom  of  your  heart. 
With  all  that  you  can  wish  and  have. 
Why  so  torn  with  empty  sorrow  ? 
Why  so  tired  with  useless  cares  ? 
Stand  by  My  good  pleasure— 
You  shall  feel  no  loss. 


SELF-LOVE.  221 

^P*  JO-      If  you  seek  this  or  that, 

And  would  be  here  or  there,  as  suits  your  own  advantage 

and  your  own  good  will, 
You  will  never  be  at  rest, 
Nor  free  from  anxious  care. 
Because  in  everything  some  flaw  will  come, 
And  everywhere  some  one  will  rise  against  you. 

It  helps  you   not   to   gain  and  multiply  your  outward 
treasures ; 
Scorn  them,  uproot  them  from  the  heart,  and  cut  them  off, 
Not  only  money-gathering  do  I  mean,  and  wealth. 
But  honour  and  the  love  of  empty  praise. 
As  the  world  passes,  they  pass  too. 

Place  protects  you  little 
If  the  spirit  of  fervour  is  not  there ; 
The  rest  you  look  for  at  your  doors  will  not  last  long, 
If  the  heart  has  no  true  foundation, 
I  mean,  in  Me. 
Change  yourself  you  may ; 
Better  yourself  you  will  not; 
For  if  the  chance  come  and  you  ^rasp  it,* 
You  will  find  what  you  fled  from — ay,  and  more. 


A  Prayer  to  Purge  the  Heart :  a  Prayer  for  Heavenly 
Wisdom. 
Oft,  \.      Strengthen  me,  God,  by  Thy  Holy  Spirit's  grace. 

Grant  that  my  virtue  may  be  stablished  in  the  inner  man, 
or  my  heart  freed  from   every  useless  care  and 
grief. 
Not  drawn  away  with  many  a  desire  of  aught — be  it  cheap 
or  precious ; 

♦  That  is,  temptation. 


i22  AGAINST  THE  TONGUES  OF  SLANDERERS. 

But  let  me  look  at  all  as  passing  shows, 
Myself  to  pass  as  well. 
For  nothing  stays  under  the  sun, 
Where  all  is  vanity  and  trouble  of  spirit. 
O  wise  is  he  who  sees  life  thus. 

Grant  me,  Lord,  the  heavenly  wisdom,  that  1  may  learu 
to  seek  and  find  Thee  above  all,  to  taste  and  love 
Thee  before  all. 

Understanding  all  things  as  they  are  according  to  the 
ordering  of  Thy  wisdom. 

Grant  me  to  turn  away  from  him  that  flatters  me, 

Quietly  to  bear  with  him  that  crosses  me. 

For  this  is  the  great  wisdom — 

Not  to  be  moved  with  every  windy  word, 

Not  to  give  an  ear  unto  the  siren  wickedly  enticing  us ; 

Then  our  early  steps  will  lead  to  peace.* 

CHAPTER  XXVIII. 

Against  the  Tongues  of  Slanderers, 

God. 
Oct.  a.  A  T  Y  son, 

iVi     Take  it  not  ill  that  some  think  badly  of  you. 
And  say  what  you  dislike  to  hear  ; 
You  should  believe  worse  stories  of  yourself, 
And  fancy  none  weaker  than  you. 

If  you  walk  within, 
You  will  think  little  of  flying  words. 
'Tis  no  small  prudence  to  be  silent  in  the  evil  time,  and 

inwardly  to  turn  to  Me, 
And  not  to  be  disturbed  by  what  men  think. 

*  Sic  enim  incepta  pergitur  via  secure. 


IN  TRIBULATION.  223 

II. 
Oei  3.      Your  peace  should  not  rest  in  the  tongues  of  men, 
Their  guesses  of  you  may  be  good  or  evil ; 
You  are  not  therefore  changed. 

Where  is  true  peace,  real  glory? 
Is  it  not  in  Me  ? 
He  who  cares  not  to  please  mankind,  and  fears  not  their 

displeasure, 
Shall  enjoy  deep  peace. 
From  unchecked  love  and  empty  fear 
Arises  all  unquietness  of  heart, 
And  all  distraction  of  the  senses. 


CHAPTER  XXIX. 

When   Tribulation  comes,    God  should  be  Called 
Upon  and  Blessed, 

Oct.  4.  'T^HY  name,  O  Lord,  be  blest  for  ever, 

J-      Who  willedst  that  this  trial  and  temptation  should 
come  on  me. 
I  cannot  get  away  from  it, 
But  I  must  needs  fly  unto  Thee, 
To  help  me  and  to  turn  it  unto  good  for  me. 

II. 

O  Lord, 
Now  I  am  in  trouble, 
And  with  my  heart  it  is  not  well ; 
But  I  am  much  vexed  by  my  present  suffering. 
And  now,  dear  Father,  what  am  1  to  say, 
Caught  in  the  snares  ? 
**  Save  me  from  this  hour  ? 
But  for  this  cause  I  came  unto  this  hour.*' 


224  HELP  DIVINE. 

That  thou  mightest  be  made  glorious, 

When  I  am  really  humbled  and  made  free  by  Thee. 

Be  pleased,  O  God,  to  drag  me  forth ; 

For  I  am  poor ;  what  can  I  do  ? 

Where  go,  apart  from  Thee  ? 

Give  patience,  Lord, 

For  this  one  time. 

Help  me,  my  God, 

And  then  I  shall  not  fear,  however  great  the  burden. 

OH.  5-      And  now  in  this  what  can  I  say  ? 
"  Lord,  if  it  be  Thy  will." 
I  have  deserved  the  trouble  and  the  burden, 
I  must  bear  them — 
O  for  patience — 

Until  the  storm  pass  and  the  day  be  better. 
For  Thine  almighty  hand  can  take  even  this  trial  from  me, 
Lessening  its  force,  so  that  I  yield  not  quite, 
As  Thou  hast  often  done  before  with  me, 
My  God,  my  pitiful  One. 
And  the  harder  'tis  to  me, 
The  easier  'tis  to  Thee — 
This  changing  of  the  hand  of  the  most  High.* 

CHAPTER  XXX. 
Asking  for  Help  Divine;  the  Trust  that  we  shall 


get  God's  Favour  back  again. 
God. 


Oct.  6.  A  yr  Y  son. 


am  the  Lord  that  comforts  you  in  time  of  trial ; 
Come  unto  Me, 
When  it  is  not  well  with  you. 

•  That  is,  from  sending  sorrow  to  sending  joy. 


HELP  DIVINE.  325 

This  it  is  that  most  of  all  stands  in  the  way  of  heavenly 

comfort, 
That  you  come  so  slowly  to  your  prayers. 
For  before  you  ask  Me  earnestly, 
In  the  meantime  you  look  for  many  a  solace ; 
You  feed  yourself  on  things  without, 
And  therefore  all  is  little  use  to  you, 
Until  you  turn  to  Me  :  for  I  am  He  who  raises  those  who 

hope  in  Me, 
And  outside  Me  is  no  help  worth  the  name, 
No  useful  counsel, 
And  no  lasting  cure. 

But  now  the  storm  is  gone ;  take  breath  again, 
And  in  My  pity's  light  come  back  to  health  ; 
For  I  am  near,  saith  the  Lord, 
Making  all  things  right  again. 

Nay,  even  increasing  them,  and  adding  blessings  to  them. 
Is  aught  hard  to  Me  ? 

Am  I  Hke  one  that  speaks  and  will  not  do  ? 
Where  is  your  faith  ? 
Stand  firm. 
And  persevere ; 
Be  longsuffering. 
Be  brave ; 

Comfort  shall  come  to  you  in  its  own  time. 
Wait  for  Me,  wait  for  Me, 
And  I  will  come  and  heal. 

11. 

Oct.  7.      "Tis  temptation  that  annoys  you, 

'Tis  empty  dread  that  makes  you  feaf. 

What  matters  anxious  care  about  the  things  that  may  cottle 

some  day  ? 
It  only  brings  sorrow  on  sorrow. 

is 


226  HELP  DIVINE, 

Let  the  day's  trouble  be  enough  for  it ; 

It  is  a  vain  and  useless  thing  to  be  disturbed  or  glad  about 

the  things  to  come  ; 
May  be  they  never  come. 
But  'tis  like  man  to  be  deceived  by  phantoms  such  as 

this; 
It  is  the  mark  of  minds  yet  weak, 
So  lightly  to  be  led  at^the  suggestion  of  the  enemy. 
For  he  cares  not  whether  he  deludes  and  cheats  you  with 

false  words  or  with  true, 
Whether  he  lays  you  low  with  love  of  what  you  see, 
Or  with  fear  of  all  that  is  to  come. 
Let  not  your  heart  be  troubled, 
Neither  let  it  be  afraid. 
Believe  in  Me, 
And  in  My  pity  trust. 

When  you  fancy  you  are  very  far  from  Me, 
Often  I  am  quite  near. 
When  you  think  all  well-nigh  lost, 
Closer  follows  your  reward — a  larger  boon. 
All  is  not  lost 
When  things  go  contrary. 
Judge  not  according  to  your  present  thought ; 
Receive  not,  cling  not  unto  any  trouble,  whencesoe'er  it 

comes. 
As  though  all  hope  were  gone  of  rising  from  the  wave. 
Think  not  that  you  are  wholly  desolate. 
Though  for  a  time  I  may  have  sent  you  tribulation, 
Or  taken  away  the  comfort  that  you  longed  for. 
For  thus  we  pass  unto  the  kingdom  oF  the  skies. 

And  doulatless  it  is  well  for  j'ou  and  all  My  saints 
To  be  tried  by  crosses, 
And  not  have  all  things  well. 


HELP  DIVINE.     .  227 

I  know  your  thoughts  in  secret, 

How  it  is  good  now  and  again  for  you  to  be  without  a 

taste  of  God, 
That  you  be  not  puffed  up  in  days  when  all  is  fair. 
And  take  some  pleasure  in  yourself  that  you  are  what  you 

are  not. 
All  that  I  gave  I  can  take  back, 
And,  when  I  will,  restore  it. 
When  I  give  it,  it  is  Mine  : 
When  I  withdraw  it,  I  have  not  taken  ytJurs. 
For  every  good  is  Mine, 
And  every  perfect  gift ; 

And  if  I  send  a  trouble  to  you,  or  some  cross, 
Be  you  not  angry. 
Keep  a  brave  heart ; 
I  can  raise  the  weight  from  you, 
And  turn  all  burdens  into  joy. 
Indeed,  indeed,  I  am  just, 
And  greatly  to  be  praised, 
Wlien  thus  I  deal  with  you. 

Oc/.  8.      If  you  think  rightly  and  look  at  things  in  truth, 

You  should  never  be  so  sad  and  so  cast  down  about  your 

woes. 
Rather  be  glad,  give  thanks ; 
Nay,  think  this  a  peculiar  joy, 
That  I  strike  you  with  the  blow  of  sorrow,  and  that  I  spare 

you  not. 
As  the  Father  loved  Me, 
I  love  you ; 

I  said  it  to  My  dear  disciples, 
Whom  of  a  truth  I  sent 
To  great  strife,  not  to  temporal  joy  ; 
To  scorn,  and  not  to  honour ; 


228       NEGLECT  OF  EVERY  CREATURE, 

To  work,  and  not  to  ease  ; 

To  bear  much  fruit  in  suffering,  not  to  sleep, 

Keirember  these  My  words,  ]\Iy  son. 

CHAPTER  XXXI. 

Neglect  of  Every   Creature  that  the  Creator 
may  be  Found. 


The  Soul. 


Oct.  9.  r\  LORD, 


I  sorely  want  till  now  a  greater  grace, 
If  I  am  to  come  thither, 
"Where  none  can  hinder  me,  no  creature  stay  me. 

For,  long  as  anything  retains  me, 
I  cannot  freely  fly  to  Thee. 
He  wished  for  it  who  said, 
"  Who  will  give  me  wings,  as  the  doves  have, 
And  I  will  fly  away  and  be  at  rest  ?  " 
What  stiller  than  the  single  eye,* 
That  longs  for  nothing  on  the  earth  ? 
What  freer  ? 
Then   I  should  pass  all  creation  by,   and  wholly  desert 

self, 
And  stand  in  ecstasy  of  mind,  and  see 
That  Thou,  Creator  of  all,  hast  in  Thee  nothing  like  Thy 

creatures. 
And  if  one  be  not  free  from  all  creation, 
He  cannot  freely  aim  at  things  divine. 
Therefore  indeed  few  musing  souls  are  found ; 
For  there  are  few  that  know  how  fully  to  seclude  them* 

selves  from  what  is  made  and  perishes. 

•  That  is,  a  single  eye  makes  one  have  this  simple  wish. 


NEGLECT  OF  EVERY  CREATURE,      229 

For  tliis  great  grace  is  wanted 
To  lift  up  the  soul, 
And  hurry  it  beyond  itself. 

And,  save  the  man  be  lifted  up  in  spirit, 
Freed  from  the  world  and  wholly  one  with  God, 
All  he  knows, 
And  all  he  has, 
Is  of  little  weight. 
He  will  long  be  little  and  lie  low. 
Who  values  aught  as  great  except  the  one  immeasurable 

eternal  good. 
And  all  that  is  not  God  is  nothing, 
And  must  be  held  for  nothing. 

There  is  great  difference 
Between  the  wisdom  of  a  good  bright  soul 
And  the  knowledge  of  a  studious  lettered  cleric. 
Far  nobler  is  the  teaching  that  drips  down  from  the  in- 
fluence on  high. 
Than  learning  painfully  acquired  by  human  wit. 

It 

Oct.  10.      Many  ate  found  who  love  a  quiet  life. 

But  do  not  try  to  practise  what  is  needed  fot  it 
It  stays  us  much  that  we  should  take  our  stand 
In  wonders  and  in  things  we  feel, 
With  so  few  passions  killed. 

I  know  not  what  it  is, 
Or  by  what  spirit  we  are  led, 

And  what  we  mean,  who,  as  it  seems,  6fe  called  religious, 

That  we  should  spend  such  toil,  such  great  anxiety,  for 

things  that  pass  and  are  of  little  worth, 


230       NEGLECT  OF  EVERY  CREATURE, 

And  scarcely  even  now  and  then  gather  our  senses  up,  and 

muse  upon  our  inner  Hfe. 
Oh  it  is  sad ;  we  think  a  httle,  and  at  once  we  break  away, 
And  never  put  our  works  into  the  scale  and  mark  them 

carefully. 
Caring  not  where  our  love  is, 
Weeping  not  that  everything  is  so  impure. 
All  flesh  had  spoilt  its  way. 
And  the  great  flood  followed. 
Thus  when  our  inward  love  is  much  corrupted, 
It  must  needs  be 
That  the  act  which  follows,  the  sign  how  much  we  need 

the  strength  within. 
Should  be  corrupted  too. 
From  a  pure  heart  proceeds  a  good  life's  fruit 

We  ask  how  much  a  man  has  done ; 
But  with  what  goodness  it  is  done. 
We  weigh  not  that  so  carefully. 
Was  he  brave,  rich,  fair  and  comely? 
A  good  copyist,  a  good  singer,  a  hard  worker? 
All  this  we  ask. 
But — was  he  poor  in  spirit  ? 
Quiet  and  kind  ? 

Pious,  and  a  lover  of  the  higher  life  ? 
We  hold  our  tongues  on  this. 
The  life  of  man  looks  at  the  outward  show ; 
Life  touched  by  God  turns  its  glance  within.* 
The  former  often  fails  ; 
The  other,  not  to  be  deceived,  puts  all  her  hope  in  God. 

•  Katura,  gratia.     See  page  278,  chap,  liv. 


DENYING  SELF.  231 

CHAPTER  XXXII. 

Denying  Self  and  giving  up  All  Covetous  Ways. 

God. 
Oct.  n.   1\  /[  Y  son, 

iVl     You  cannot  have  a  perfect  freedom 
Except  you  wholly  deny  self. 

Self-seekers  and  self-lovers  are  all  bound  in  fetters, 
Ambitious,  curious,  wandering  like  a  rolling  wheel. 
Ever  seeking  ease,  never  seeking  Jesus, 
Often  feigning  and  composing  things  of  straw.* 
For  all  their  work  shall  perish  ; 
It  is  not  of  God. 

Keep  in  your  m.emory  a  short  and  perfect  saymg, 
•'  Lose  all,  find  all ;  " 
•'  Cease  your  longings,  find  your  rest." 
Think  well  on  this, 
Fulfil  it ;  you  shall  understand  it  thea. 

II. 

The  Soul. 
Lord, 
This  is  no  mere  day's  work  ; 
This  is  no  child's  play-— nay. 

In  this  brief  word  all  the  perfection  lies  of  those  who  take 
the  vows. 

III. 

God. 
^'*  's-      My  son,  you  should  not  turn  away,  nor  be  at  once  cast 

down, 
When  hearing  of  the  pathway  of  the  just ; 

*  Quod  non  stabit 


2^1  DENYING  SELF. 

You  should  be  spurred  to  higher  flights, 
Or,  at  least,  sigh  and  long  for  them. 

I  would  it  were  thus  with  you,  that  you  had  come  to 
this, 
To  be  no  lover  of  yourself, 
Standing  simply  at  the  beck 

Of  Me  and  of  the  monk  I  placed  as  father  over  you. 
Then  you  would  please  Me  very  much. 
And  all  your  life  would  pass  in  peace  and  joy. 
You  have  much  still  to  leave, 
And  if  you  do  not  give  it  all  to  Me, 
You  will  not  gain  your  boon. 

I  counsel  you  to  buy  of  Me  gold  tried  by  fire 
To  make  you  rich;  I  mean,  a  heavenly  wisdom, 
That  stamps  to  nothing  what  is  low. 
Put  earthly  wisdom  by, 
And  all  complacency  with  men  and  self. 

Lo,  I  have  told  you  :  buy  the  more  valueless,* 
Leaving  the  precious  and  the  lofty  among  human  things. 
The  wisdom  from  on  high  is  very  valueless  and  small. 
Well  nigh  given  over  to  forgetfulness ; 
Nor  is  he  wise  that  thinks  great  things  of  self, 
And  tries  to  be  made  much  of  on  the  earth. 
How  many  preach  this  with  their  lips ; — 
Far  from  it  are  their  lives. 
Yet  'tis  the  pearl  of  price,  hidden  from  many. 

That  is.  heavenly  wisdom  (satirically). 


WA  VERING.  233 

CHAPTER  XXXIII. 

The  Wavering  of  the  Heart:  the  Final  Motive 
leading  up  to  God, 

God. 

MY  son,  trust  not  your  present  wishes ; 
They  will  soon  change. 
You  will  be  the  slave  of  life-long  fickleness, 
Though  you  wish  it  not. 
Now  glad,  now  sad  ; 
Now  restful,  now  disturbed ; 
Now  pious,  now  unthoughtful ; 
Now  given  to  work,  now  full  of  sloth ; 
Now  grave,  now  light. 

II. 

But  high  above  these  things  that  change  is  the  wise  man 
with  spirit  well  taught, 
Who  cares  not  what  he  feels. 
Nor  from  what  quarter  blows  the  shifting  breeze, 
If  but  the  holy  motive  of  his  mind  go  onward  to  the  due 

and  longed-for  end. 
For  thus  will  he  be  able  to  remain  the  same,  unshaken, 
Pointing  the  simple  eye  of  motive 
Through  many  changing  chances  straight  at  Me. 

The  purer  that  this  eye  of  motive  is. 
The  straighter  sails  the  vessel  through  the  many  storms. 

But  it  is  dim  in  many  men, 
For  men  soon  look  aside  at  anything  delightsome, 
And  rarely  is  one  found  quite  free  from  the  self-seeking 

stain. 
So  in  old  days  the  Jews  had  come  to  Bethlehem,— 


234  THE    TASTE   OF  GOD- 

Not  for  Jesus  only, 

But  to  look  on  Lazarus. 

Therefore,  the  ej^e  of  motive  must  be  cleansed,  that  it  be 

single  and  good, 
And,  beyond  all  that  lies  between,  be  levelled  straight  at 

Me. 


CHAPTER  XXXIV. 

To  One  who  loves  God,  there  is — in  all^  over  all- 
the  Taste  of  God, 

Oct.  IS.  T    O,  my  God,  my  all, 

J — '     What  wish  I  more  ? 

What  happier  thing  can  I  desire? 

O  sweet  and  tasteful  word, 

To  him  who  loves  the  Word, 

And  not  the  world  and  all  that  is  therein. 

My  God,  my  all, — 
Enough  for  him  that  understands, — 
Sweet  for  the  lover  to  say  it  over  and  again. 
For  in  Thy  presence  all  is  sweet; 
When  Thou  art  gone, 
All  spoils. 

Thou  makest  the  heart  quiet ;  Thine  is  peace 
And  festal  joy. 

Thou  makest  it  think  well  of  all,  praise  Thee  in  all ; 
Nothing  can  please  it  long  apart  from  Thee. 
But  if  aught  is  to  be  sweet  or  pleasant. 
Thy  grace  must  be  there  too, 

It  must  be  seasoned  with  the  seasoning  of  Thy  wisdom. 
To  whom  Thou  tastest  sweet, 
What  will  not  be  sweet  to  him  ? 


THE   TASTE  OF  GOD.  235 

And  what  can  give  him  pleasure 
With  whom  the  taste  of  Thee  is  not  ? 
Oe/.  16.      But  the  world's  philosophers  and    they  that  taste  the 

flesh  fail  in  Thy  philosophy. 
There  is  many  a  vanity ; 
There  men  find  death. 
But  they  who  follow  Thee  in  scorn  of  all  the  wona,  and 

seek  the  death  of  flesh, 
Are  known  to  be  philosophers  indeed, 
Because  they  go  from  vanity  to  truth,  from  flesh  to  soul. 
God  tastes  sweet  to  them, 
And  all  the  good  they  find  in  His  creation 
They  put  down  to  the  builders  praise. 
Wide,  wide  apart  the  savour  of  Creator  and  created,* 
As  of  eternity  and  time, 
A  candle  and  the  uncreated  beam. 

II. 

Oct.  17,      O  blaze  that  shines  for  ever, 
High  above  all  the  fires  of  earth, 
Lighten  in  flashes  from  above, 

Finding  a  way  into  the  secret  chambers  of  my  heart 
Make  pure, 
Make  glad, 

Make  clear,  make  quick  my  spirit  and  its  powers 
To  cleave  to  Thee  in  wild  excess  of  joy. 
O  when  shall  come  that  blest,  that  longed-for  hour, 
When  Thou  wilt  feed  me  with  Thy  presence, 
Be  all  in  all  to  me  ? 
Till  this  be  given  to  me  my  joy  will  not  be  full. 

•  Dissimilis  tamen  et    multum   dissimilis   sapor   creatoris   et 
creaturae 
^ternitatis  et  temporis 
Lucis  increatae  et  illuminatae. 


236  NO   SAFETY. 

Sad,  sad — yet  still  the  old  man  lives  in  me, 
He  is  not  really  crucified, 
He  is  not  really  dead, 
He  fiercely  lusts  against  the  spirit  still, 
He  stirs  the  war  within, 
He  will  not  let  the  kingdom  of  the  soul  be  quiet. 

Oct.  18.      But   Thou,    Lord  of  the  mighty  sea,  smoother  of  the 
heaving  waves, 
Arise  and  help. 

Scatter  the  people  that  delight  in  war, 
Bruise  them  in  Thy  power, 
Show,  I  pray.  Thy  mighty  deeds. 
Let  Thy  right  hand  be  crowned  with  glory. 
There  is  for  me  no  hope,  no  haven, 
Save  in  Thee,  O  Lord,  my  God. 

CHAPTER  XXXV. 

No  Safety  from   Temptation  all  through  Life. 

God. 
Oct.  19.  ]\  /r  Y  son, 

iVl     You  are  not  ever  safe  in  life, 
Long  as  you  live  you  need  the  spiritual  armour, 
Ever  amid  foes, 
Assaulted  right  and  left. 

If  then  you  do  not  use  the  shield  of  patience, 
You  will  not  stay  unwounded  long. 

Again,  unless  you  put  your  heart  in  Me  and  keep  it  there, 
With  single  wish  to  go  tlirough  all  for  Me, 
You  will  not  keep  that  ardour  up, 
Nor  win  the  palm-branch  of  the  blest. 
You  ought  to  pass  through  all  things  like  a  man, 
Baring  a  powerful  hand  against  opposition. 


NO  SAFETY.  337 

For  unto  liim  that  overcometh  manna  is  given, 
Aiid  to  the  sluggish  one  is  left  deep  misery. 

U. 

Oct.  10       If  you  look  for  rest  in  life, 

How  will  you  come  to  the  eternal  rest  ? 

Set  not  yourself  to  win  deep  peace, 

But  to  be  very  patient. 

Seek  true  peace  in  the  heavens,  not  on  the  earth, 

Not  among  men,  nor  in  the  rest  of  the  creation. 

But  in  God  alone. 

For  God's  love  you  ought  willingly  to  go  through  all. 
Toil  and  pain, 
Temptation,  vexing  cares,  anxieties  and  needs,  weaknesses, 

injuries  and  evil  words,  blame  and  humiliation, 
Scorn,  confusion,  and  correction. 
These  are  the  aids  to  virtue, 
These  prove  the  neophyte  of  Christ, 
These  weave  the  heavenly  wreath. 
I  will  give  back  eternal  pay  for  your  brief  toil ; 
For  the  confusion  of  the  hour,  unending  glory. 

III. 

Oct.  %i.      Think  you  you  will  always  have  the  comfort  to  the  spirit 

just  as  you  desire  ? 
My  saints  did  not. 

They  had  many  troubles,  varied  trials, 
And  often  were  left  desolate  ; 
But  they  kept  quiet  throughout  all, 
Trusting  God  and  not  themselves, 
Knowing  that  the  sufferings  of  this  present  time  are  not 

to  be  compared  unto  the  glory  to  be  gained  in 

days  to  be. 


238      AGAINST  MEN'S    VAIN  OPINIONS. 

Would  you  have  that  now, 

Which  many  men  have  scarcely  gained  with  floods  of  tears 
and  after  weary  toil  ? 

Wait  then  for  God  and  play  the  man ; 
Be  comforted ; 

Do  not  despair  ;  do  not  desert ; 
But  firmly  for  God's  glory  offer  body  and  souL 
I  will  pay  back  all  the  debt, 
In  every  trial  standing  at  your  side. 

CHAPTER  XXXVI. 

Against  Mens    Vain  Opinions. 

God. 
Oei.it.  A/r  Y  son, 

iVl      Rest  your  heart  firmly  in  the  Lord, 

Fearing  not  the  judgment  passed  by  men, 

If  your  conscience  tells  you  you  are  innocent  and  good. 

It  is  a  great,  a  blessed  thing  to  suffer  thus  ; 
'Tis  no  hard  thing  unto  the  humble  heart, 
That  trusts  in  God  rather  than  in  itself. 
Many  talk  much, 

And  little  faith  is  to  be  placed  in  it ; 
And  to  content  all 
Is  impossible. 

Eveh  though  Paul  tried  hard  to  please  all  men  in  God, 

Becoming  everything  to  every  man, 

Yet  he  thought  it  very  trifling  to  stand  before  the  judgment- 
bar  of  man. 

He  did  enough,  all  that  he  could,  to  build  up  others  and 
to  save  their  souls. 

But  judgment  now  and  then,  and  scorn  from  others, 


AGAINST  MEN'S   VAIN  OPINIONS.      239 

He  could  not  have  prevented. 

Therefore  he  trusted  all  to  God,  God  that  knew  all, 

And  in  quiet  and  humility  maintained  his  cause,  against 

the  unfair  Hps, 
The  empty  lying  thoughts,  the  words  they  hurled  upon 

him  as  they  pleased. 
Yet  he  did  answer  now  and  then. 
That  the  weak  should  not  be  offended  if  he  held  his  peace. 

II. 

Oct.  23.      And  who  sue  you, 

That  you  should  fear  a  mortal  man  ? 

To-day  he  is, 

To-morrow  he  is  not  seen. 

Fear  God ; 

You  will  not  shudder  at  the  terrors  man  can  show. 

What  can  man  do  to  you  by  words  or  injuries  ? 

He  hurts  himself,  not  you ; 

Nor  can  he,  be  he  who  he  may,  escape  God's  judgment. 

Keep  God  before  your  eyes  ; 

Fight  not  against  man's  querulous  words. 

And  if  just  now  you  seem  to  be  brought  low, 

And  to  be  suffering  a  confusion  that  you  did  not  merit, 

Be  not  angry ; 

Take  not  a  flower  from  your  wreath  by  your  impatience  ;* 

But  rather  look  to  Me  in  heaven, 

For  I  can  snatch  you  out  of  every  v\Tong  and  trouble, 

And  give  to  every  man  according  to  his  deeds. 

*  Neque  per  impatientiam  minuas  coronam  tuam. 


240  RESIGNATION. 

CHAPTER  XXXVII. 

A  Pure  and  Simple  Resignation  to  get  the  Freedom 
of  the  Heart. 

God. 
^'•*4.   TV  /TYson, 

•i- '  A      Leave  self, 

You  shall  find  Me. 

Take  your  place — no  choosing  it — no  saying,  "This  is  mine," 

And  you  shall  always  gain  ; 

For  fuller  favour  shall  be  added  to  you, 

The  moment  you  resign  yourself, 

If  you  keep  so. 

II. 
The  Soul. 
Lord,  how  oft  must  I  resign  myself, 
And  in  what  leave  myself? 

God. 

Always  ;  in  every  hour. 
In  small  things  and  in  great. 
I  except  nothing ; 

Always  would  I  find  you  bare  of  self; 
Else  how  can  you  be  Mine  or  I  be  yours. 
Unless  you  spoil  yourself,  within,  without,  of  all  self-will  ? 
The  sooner  this  is  done  the  better  it  will  be  for  you ; 
The  fuller  and  the  more  sincerely  done, 
The  more  you  will  please  Me, 
The  greater  will  your  profit  be. 

Oct.  25.      Some  do  renounce  themselves, 
Making  exxeptions. 
They  do  not  wholly  trust  in  God, 
And  have  their  hands  full  in  providing  for  themselves 


RESIGNATIOM.  241 

Some  offer  even  the  whole  at  first, 

But  afterwards,  when  beaten  by  temptation,  return  unto 

"  their  own." 
Thus  they  make  very  little  way  on  the  good  road. 
These  will  never  get  to  the  pure  heart's  true  freedom, 
And  to  the  favour  of  My  close  and  pleasant  friendship. 
Save  by  perfect  resignation  and  by  a  daily  sacrifice  first 

made  ; 
Apart  from  which  no  union  of  delight  can  last 

IIL 

I  have  often  said  to  you, 
And  now  again  I  say  it, 
Leave  yourself. 
Resign  yourself ; 

You  shall  enjoy  great  inward  peace. 
Give  all  for  all. 
Seek  nothing  for  it, 
Ask  for  nothing  back ; 
You  shall  possess  Me, 
You  shall  be  free  in  heart. 
The  darkness  shall  not  tread  you  down. 
Strive  for  this, 
Pray  for  this. 
Long  for  this, 

That  you  be  spoiled  of  all  self-seeking,  a  naked  soul  follow- 
ing the  naked  soul  of  Jesus, 
To  die  unto  yourself 
And  live  for  ever  unto  Me. 
Then  shall  all  vain  phantoms  fail. 
All  unfair  disturbances, 
All  superfluous  cares, 
Immoderate  fear  shall  ebb  away, 
Ill-ordered  love  shall  die. 

16 


242         A    GOOD  RULE  IN  EXTERNALS. 

CHAPTER  XXXVIII. 

A  Good  Rule  in  Externals:   Recourse  to  God  in 
Danger. 

God. 
O^'-  =7.  1\  T  Y  son, 

i- '  i-      You  should  aim  carefully  at  this, 

In  every  place,  action,  or  business  of  the  world  to  be  free 

at  heart  and  master  of  yourself. 
All  is  to  be  'neath  you,  not  you  'neath  it. 
And  you  the  lord  and  ruler  of  your  actions, 
No  slave  nor  chattel ; 
But  rather  free  and  a  true  Hebrew, 
Marching  to  the  appointed  lot  and  liberty  of  the  sons  of 

God, 
Who  stand  above  the  present  world 
And  gaze  on  the  eternal. 
Looking  on  passing  shows  with  the  left  eye,  and  with  the 

right  on  God. 
The  things  of  time  draw  them  not  on  to  cleave  to  them ; 
They  rather  draw  these  things  into  a  goodly  service, 
As  they  were  ordained  of  God,  appointed  by  the  Workman, 
Who  has  left  nothing  vague  in  His  creation. 

II. 

Oct.  28.      If  too  in  every  chance 

You  stand  not  still  and  say,  "  It  looks  thus  to  me,"* 
Nor  look  with  the  eye  of  flesh  on  what  you  see  and  hear. 
But  soon,  whatever  be  the  cause,  enter  with  Moses  to  the 

tabernacle  and  there  take  counsel  of  God, 
Sometimes  you  \\  ill  hear  the  heavenly  answer, 
And  will  go  home  learned  in  much  that  is  and  much  that 
is  to  be. 

*  Stas  non  in  apparentia  externa. 


BE  NOT  TOO  EAGER.  243 

For  Moses  always  hurried  there  to  solve  his  doubts  and 

questionings, 
And  fled  unto  the  help  of  prayer  to  lessen  perils  and  to 

bear  the  wickedness  of  man. 
So  you  too  must  hurry  to  the  secret  chamber  of  your 

heart, 
Imploring  aid  from  heaven  with  earnestness. 

It  was  for  this  that  Joshua  and  Israel's  sons  were  cheated, 

we  are  told,  by  them  of  Gibeon, 
Because  they  did  not  first  ask  of  the  lips  of  God  ; 
But,  too  credulous  of  dulcet  words, 
They  were  deceived  by  a  false  piety. 

CHAPTER  XXXIX. 

Man  must  not  be  Too  Eager  in  His  Business, 

God. 


Oct.  29.  A  /]"  Y  son, 


Ever  trust  your  case  to  Me, 
I  will  arrange  it  in  its  time. 
Wait  for  My  ordering  of  it, 
And  you  will  feel  the  good  of  it 

The  Soul. 
Lord,  willingly  I  yield  all  things  to  Thee, 
For  my  own  musings  are  of  slight  avail. 
I  would  1  clave  not  so  to  what  is  coming, 
But  gave  myself,  all  hesitation  gone,  to  Thy  good  will. 

II. 

God. 
My  son,  man  often  eagerly  pursues  some  thing  he  longs 
for, 


244  NO   GOOD  IN  SELF. 

But  when  he  comes  to  it, 

He  slowly  changes  what  he  felt ; 

For  his  affections  do  not  always  circle  round  the  same, 

But  drive  him  on  from  one  unto  another. 

No  trifle  is  it  then  even  in  trifles  to  abandon  self. 

Man's  real  progress 
Is  in  self-denial. 
A  self-denying  man 
Is  very  free  and  safe, 
But  the  old  enemy,  opposing  all  the  good  we  do,  is  never 

slow  to  tempt  us, 
And  day  and  night  sets  his  strong  snares 
To  try  and  make  the  careless  stagger  into  his  deceptive  net. 
"Watch  ye  and  pray,"  thus  saith  the  Lord, 
*'  That  ye  enter  not  into  temptation." 


CHAPTER  XL. 

Man  has  no  Good  of  Himself  and  can  Boast  oj 
None. 

Oct.  y>.  "  T    ORD,  what  is  man,  that  Thou  art  mindful  of  him  ? 
-L*     Or  the  son  of  man,  that  Thou  dost  visit  him  ?  " 
What  has  man  merited. 
That  Thou  shouldst  give  Thy  grace  to  him  ? 
And  how  can  I  complain  if  Thou  desert  me  ? 
Or  what  can  I  put  forward  if  Thou  dost  not  what  I  ask? 
Lord,  I  am  nothing, 
I  can  do  nothing. 

Have  nothing  good  of  my  own  sel£ 
In  all  I  fail; 
I  ever  tend  to  naught. 


NO   GOOD  IN  SELF.  245 

When  I  am  not  helped  by  Thee  and  inwardly  instructed, 
I  become  wholly  cool  and  lax. 

But  Thou,  O  Lord,  art  always  as  Thou  wast  and  ever  art, 
Good  and  just  and  holy, 

Well,  justly,  and  in  holy  ways  performing  all ; 
But  I,  who  readier  am  to  fall  away  than  to  go  forward. 
Never  can  last  in  one  condition, 
"  For  seven  times  change  over  me." 
Still,  'twill  be  better  soon,  when  it  shall  be  Thy  will, 
And  Thou  hast  stretched  Thy  hand  to  help  me ;  for  Thou 

alone  canst  help  without  a  word  from  man. 
Thou  canst  strengthen  me  so  much 
That  my  face  shall  no  more  turn  to  different  things, 
But  that  to  Thee  alone  my  heart  shall  wheel  and  be  at  rest. 

Wherefore  if  I  only  knew  how  to  cast  aside  all  human 
comfort, 
Either  to  gain  devotion, 

Or  for  the  need  that  makes  me  bound  to  look  to  Thee 
Because  there  is  no  man  to  comfort  me, 
Then  I  could  really  hope  for  something  of  Thy  grace, 
Exulting  i-  rfie  gift  of  a  fresh  comfort. 

II. 

Thanks  be  to  Thee,  from  Whom  all  comes, 
As  oft  as  it  goes  well  with  me. 

But  I  am  vanity  and  nothing  before  Thee, 
A  man  inconstant,  weak ; 
What  can  I  boast  of? 
Or  why  seek  to  be  thought  much  of? 
Can  anything  from  nothing  come.,* 
And  this  nothing  very  vain  ? 

*  Numquid  de  nihilo? 


246  NO   GOOD  IN  SELF. 

Trul}''  empty  glory  is  an  evil  pest, 

The  chief  of  vanities, 

That  draws  us  from  the  glory  tliat  is  true 

And  robs  us  of  the  grace  of  heaven. 

Man  pleases  self,  displeases  God. 

Gaping  to  swallow  human  praise, 

He  robs  himself  of  real  virtues. 

It  is  true  glorj^  holy  exultation. 
To  boast  in  Thee  and  not  in  self, 
In  Tliy  name  to  rejoice, 
Not  in  one's  own  worth, 
And  in  no  created  thing  to  take  our  pleasure,  but  in  Thee. 

Praise  to  Thy  name. 
Not  mine; 

Thy  work  be  glorified. 
Not  mine ; 

Thy  holy  name  be  blessed^ 

And  nothing  of  the  praise  of  man  set  down  to  me. 
Thou  art  my  glory,  Thou  the  exultation  of  my  heart ; 

In  Thee  I  will  exult  and  boast  myself  the  livelong  day; 

But  in  myself  for  nothing, 

Save  for  my  weaknesses. 

IIL 

hov.  X.      Let  Jews  require  the  glory  given  by  men  to  one  another, 
I  will  ask  that  which  comes  from  God  alone. 
All  from  man, 
All  honour  of  the  world, 
All  lofty  places  there, 
Set  over  against  Thine  everlasting  glory, 
Are  but  vanity  and  folly. 

My  Truth,  my  Pity,  and  my  God,  O  Blessed  Trinity, 
To  Thee  alone  be  praise  and  honour,  virtue,  fame. 
Through  the  unending  ages  of  the  ages. 


SCORN  OF  ALL   TEMPORAL  HONOUR,  247 

CHAPTER  XLI. 
Scorn  of  all  Temporal  Honour, 

God. 

a-  A  /r  Y  son,  let  it  not  hurt  3'ou 

IVl      When     you     see     others    raised    on     high    and 

honoured, 
While  you  are  scorned  and  brought  down  low. 
Lift  up  your  heart  to  Me  in  heaven, 
And  man's  scorn  on  the  earth  will  never  make  you  sad. 

II. 

The  Soul. 

Lord,  we  are  in  blindness, 
Soon  are  we  led  away  by  vanity. 

If  I  am  just  and  look  within, 
Never  has  wrong  been  done  to  me  by  anything  created, 
That  I  should  justly  utter  a  complaint  of  Thee. 
But,  as  I  frequently  and  heavily  have  sinned  against  Thee, 
All  creation  is  in  arms  against  me ;  and  I  merit  it. 
To  me  then  the  just  due  is  scorn  and  shame, 
And  to  Thee  praise,  honour,  and  glory. 
And  if  I  do  not  make  myself  ready  for  this — willingly  to 

be  despised  and  left  by  all  created  things. 
And  really  to  seem  nothing, 

I  cannot  inwardly  attain  a  peaceful  and  a  quiet  mind, 
Be  lighted  with  the  spiritual   flame,  nor   fully  bound   tn 

Thee. 


248  OUR  PEACE. 

CHAPTER  XLII. 

Our  Peace  is  not  to  be  in  Human  Keeping. 

God. 
3.  A/T  Y  son, 

•*■'-■-      If  you  put  your  peace  with  any  one  because  you 

live  with  him  and  think  as  he  does,* 
You  will  be  wavering  and  entangled. 
Betake  yourself  unto  the  truth  that  ever  lives,  that  ever 

stays  ; 
Then  partings  and  the  death  of  friends  shall  never  sadden 

you. 
Love  for  your  friend  should  have  its  root  in  Me, 
And  every  one  that  here  seems  good  to  you  and  very  dear, 
Should, /<?r  My  sake,  be  loved. 
Apart  from  Me  friendship  is  nothing,  cannot  last, 
And  there  is  no  pure  love,  nor  true, 
Where  I  join  not  the  lovers. 


Nov.  4.      So  dead  you  should  be  unto  such  affections  for  beloved 

ones. 
That  you  should  wish  to  be  without  human  companionship 

as  far  as  it  may  be ; 
The  farther  that  a  man  goes  back  from  every  earthly  solace. 
The  more  the  man  draws  near  to  God. 
The  deeper  that  a  man  goes  down  into  himself, 
The  cheaper  that  he  grows  in  his  own  sight. 
The  higher  he  goes  up  towards  God. 
But  he  who  puts  down  any  good  to  self, 
Hinders  the  grace  of  God  from  coming  in  on  him ; 
For  the  Holy  Spirit's  grace  doth  always  seek  a  humble  heart 

•  Propter  tuum  sentire  et  convivcre. 


VAIN  KNOWLEDGE.  249 

If  you  would  wholly  bring  yourself  to  nothing, 

And  free  yourself  from  all  created  love, 

Then  would  I  drop  the  dews  of  great  grace  on  you. 

When  you  glance  back  upon  the  creature, 

You  lose  the  sight  of  the  Creator. 

Learn  in  all  things  to  overcome  yourself  for  the  Creator's 

sake, 
And  then  you  will  soon  reach  unto  the  knowledge  of  your 

God. 
If  you  will  love  and  look  upon  a  thing  excessively,  small 

though  it  be, 
It  keeps  you  back  from  what  is  high  :  it  spoils  you. 

CHAPTER   XLIII. 

Against    Vain  and  Woiidly  Knowledge. 

God. 

Nov.i.  QON, 

0  Let  not- men's  fair  and  subtle  speech  disturb  you. 
God's  kingdom  is  not  talk, 

But  power. 

Hark  to  My  words ;  for  they  set  hearts  on  fire  and  flood 

the  mind  with  light. 
They  make  men  very  sorry  ;  on  all  sides  they  bring  balm. 

Never  read  a  word 
To  seem  more  wise  and  learned. 
Try  to  make  your  vices  dead, 
This  will  avail  you  more  than  if  you  knew  many  hard 

questions. 
Read  much,  learn  much, 
Yet  you  must  always  come  to  one  beginning— 

1  am  He 

That  teaches  man  knowledge. 


250  VA/N  KNOWLEDGE. 

I  give  a  clearer  understanding  to  the  little  ones 

Than  can  be  given  by  man. 

To  whom  I  speak,  he  soon  is  wise, 

And  makes  much  progress  on  the  spirit's  way. 

Woe  unto  them  who  ask  of  men  their  curious  questions, 

Caring  but  little  for  the  way  of  serving  Me. 

A  time  will  be  when  Christ  shall  come,  the  masters'  Mastei 

and  the  angels'  Lord, 
To  hear  how  all  men  read, — 
I  mean,  to  try  the  consciences  of  all. 
Then  will  He  search  Jerusalem  wdth  lanterns, 
And  the  secrets  of  the  darkness  shall  be  clear, 
And  wrangling  tongues  shall  cease. 

II. 

Nov.  6.  I,  even  I,  lift  even  in  a  flash  the  simple  mind 
To  understand  more  ways  of  the  eternal  truth 
Than  if  a  man  had  studied  in  the  schools  ten  years. 

I  teach  without  the  buzz  of  words. 
Without  the  conflict  of  opinions. 
Without  the  pride  of  place,* 
Without  the  battle-shout  of  arguments. 

I  teach  men  to  despise  the  earth,  to  loathe  the  things 
before  their  eyes, 
To  look  to  the  eternal, 
To  taste  of  the  eternal, 
To  fly  from  honours, 
To  suffer  opposition. 
To  put  all  hope  in  Me, 
To  want  nothing  beyond  Me, 
And  above  all  to  love  Me  zealously. 

•  That  is,  I  am  not  proud  of  being  a  Teacher. 


OUTWARD    THIXGS.  251 

One  learnt  the  lesson  of  God,* 
And  spoke  wondrous  things, 
By  intimate  love  of  Me  ; 
More  profiting  in  leaving  all 
Than  in  the  study  of  subtleties. 

But  unto  some  I  speak  words  fit  for  all ;  to  others  special 

words ; 
To  some  I  sweetly  show  Myself  in  signs  and  figures ; 
'    For  some  I  tear  the  veil  from  mysteries  in  floods  of  light. 
There  is   one  voice   in   books, t  and  yet   they  teach  not 

all  men  equally, 
Because  I  am  within  them,  the  Truth,  the  Teacher,  looking 

closely  at  the  heart,  knowing  the  thoughts, 
Leading  on  to  action, 
Dealing  to  each  as  I  deem  fit. 

CHAPTER  XLIV.  t 

No  Drawing  to  Ourselves  of  Outward  Things. 

God. 
Nov.  7.  A  yT  Y  son, 

^^ ^      In  much  you  must  be  ignorant. 

And  count  yourself  as  dead  upon  the  earth, 

And  one  to  whom  the  world  is  crucified. 

Much  you  must  pass  by  with  deadened  ear, 

And  rather  think 

On  what  is  for  your  peace. 

Better  for  you  to  turn  your  eyes  away 

*  Is  he  thinking  of  himself  ? 

f  That  is,  in  the  books  read  by  the  Brotherhood. 

j  This  chapter  and  the  next  are  written  in  by  a  later  and 
clumsier  hand.  The  rest  of  the  MS.  is  in  Thomas  Kempis' 
own  handwriting. 


252  TRUST  FEW. 

From  things  you  do  not  like, 

And  let  each  have  his  own  opinion, 

Than  be  the  slave  to  quarrelling  words. 

If  you  stand  well  with  God, 

Having  His  judgment  set  before  you, 

You  will  more  easily  endure  defeat. 


The  Soul. 
O  Lord, 
To  what  pass  are  we  come. 
See  how  we  moan  about  a  temporal  loss, 
And  for  a  trifling  gain  we  run  about  and  work ; 
But  the  soul's  loss  passes  by  and  is  forgotten. 
And  comes  back  to  our  thoughts  well  nigh  too  late. 
That  which  is  of  little  use. 
Or  of  no  use,  we  seek  after, 
And  that  which  over  all  is  necessary 
We  pass  by  without  care; 

Because  man's  being  flows  away  to  the  external, 
And  if  he  do  not  quickly  come  unto  himselt 
He  is  contented  to  lie  there. 


CHAPTER  XLV. 

Not  all  Men  may  be  Trusted.     How  Easily  we  Slip 
in  Talk. 

Nov.  8.  r^  RANT  me  help,  Lord,  from  trouble ; 
vJ     Vain  is  the  help  of  man. 
How  often  have  I  found  no  faith 
Where  I  thought  I  should. 
And  found  it  where  I  less  expected  it 
Vain  then  is  hope  in  man  ; 


TRUST  FEW.  253 

In  Thee,  Lord,  is  the  safety  of  the  just. 
Blessed  be  Thou,  O  Lord  my  God, 
In  all  that  happens  unto  us. 

We  are  weak,  unsteady, 
We  soon  fail  and  change. 
What  man  is  he 
That  can  so  carefully  and  cautiously  in  all  things  guard 

himself, 
As  not  sometimes  to  meet  with  some  deceit  or  tangle  ? 
But  he  who  trusts  in  Thee,  O  Lord, 
And  seeks  Thee  with  a  simple  heart, 
Falls  not  so  easily. 

And  if  he  does  slip  with  some  distress, 
However  closely  he  may  get  involved. 
Soon  shall  he  be  drawn  out 
And  comforted  by  Thee, 

Because  Thou  wilt  not  leave  for  ever  the  man  that  hopes 
in  Thee. 

Rare  is  the  faithful  friend, 
Holding  on  in  all  a  friend's  adversities. 
Thou,  Lord, 
Thou  art  the  only  one, 
Trustiest  in  all ; 
None  else  beside  Thee,  none. 

II. 

Nov.  9.      O  how  wise  that  holy  soul, 
Who  said, 

"  My  mind  is  firmly  foimded. 
Rooted  in  Christ." 
If  it  were  so  with  me. 
No  fear  of  man  would  easily  disturb  me, 
Nor  should  the  javelins  of  his  words  distress  me. 


254  TRUST  FEW. 

Who  can  see  all  beforehand  ? 
Who  can  beware  of  coming  woes? 
If  the  ills  we  foresee  hurt  us, 

What  can  the  unforeseen  ones  do  but  fiercely  strike  us  ? 
But  why  have  I  not  provided  better  in  my  misery  ? 
Why  have  I  lightly  trusted  others  ? 
Well,  we  are  men, 
Naught  but  frail  men, 
Though  many  think  us  angels — ay,  and  call  us  sa 

Whom  may  I  trust,  O  Lord, 
Whom, 
Save  Thee  ? 
Thou  art  the  truth, 
Deceiving  not ; 
And  not  to  be  deceived. 
And  again — every  man  is  lying, 
Weak,  unstable, 
So  ready  in  his  words  to  slip, 
That  what  sounds  right,  looks  right. 
Ought  scarce  to  be  believed  at  once. 

Nov.  lo.      How  wisely  hast  Thou  warned  us  to  beware  of  men, 
That  a  man's,  foes  are  his  own  household. 
And  that  we  must  not  listen  when  they  say,  "  See,  He  is 

here  ;  see,  He  is  there." 
I  have  learned  the  lesson  to  my  loss  ; 
Would  that   it   led   me   on   to   greater   care,    and   not   to 

folly. 
"Take  care,"  one  says,  "take  care, 
Keep  what  I  tell  you  to  yourself;" 
And,  while  I  hold  my  tongue  and  think  the  secret  kept. 
He  cannot  keep  what  he  asked  me  to  keep, 
Betrays  himself  and  me, — and  off  he  goes. 


TRUST  FEW.  255 

From  such  tales,  from  such  careless  men,  deliver  me, 
O  Lord,  that  I  fall  not  into  their  hands, 
Nor  ever  do  the  like. 

Give  me  a  true  word  and  a  firm  one  in  my  lips ; 
Take  from  me  a  cunning  tongue, 
For  what  I  would  not  have  done  unto  me^ 
1  ought  in  every  way  to  shun. 

III. 

How  good  it  is,  what  quietness  it  brings, 
To  keep  silence  about  others, 
And  not  to  credit  everything  alike. 
Nor  lightly  to  continue  talking ; 
To  show  oneself  to  few. 

To  seek  for  Thee  that  gazest  deep  into  the  heart ; 
Not  to  be  blown  about  with  any  windy  word, 
But  to  long  that  all  our  inner  and  our  outer  course  may  be 
fulfilled  according  to  Thy  will. 

How  safe  it  is,  if  we  would  keep  God's  favour, 
To  shun  the  world's  "  appearances," 

And  not  to  seek  what  seems  to  win  approval  from  without, 
But  with  all  carefulness  to  follow  after  all  that  gives  zeal 

to  life  and  betters  it. 
How  many  have  been  hurt  when  men  have  got  to  know 

their  worth  and  praised  them  ; 
How  many  have  been  profited  by  grace  in  silence  kept 

through  this  frail  life, 
This  life,  ♦'  all  toil  and  war." 


256  TRUST  IN  GOD. 

CHAPTER  XLVI. 

Tlie  Trust  we  ought  to  have  in  God  when  Weapons 
of  the   Tongue  rise  up  against   Us. 

God. 
\ov.  13.  A  /T  Y  son, 

-^  ' -■-      Stand  firm  and  hope  in  Me. 
For  what  are  words  but  words  ? 
They  fly  through  air, 
But  do  not  hurt  a  stone. 
If  you  are  guilty, 

Think — you  would  wish  to  mend  yourself. 
If  you  are  conscious  of  no  wrong, 
t  Think — you  would  willingly  bear  this  for  God. 

Little  enough  for  you  to  bear  words  now  and  then  ;  * 
You  cannot  yet  stand  sturdy  blows. 

And  why  do  such  small  things  pierce  to  the  heart, 
If  you  are  not  still  of  the  flesh, 
And  think  of  men  more  than  you  should  ? 
For  as  you  would  not  be  despised, 
You  do  not  want  blame  for  your  faults, 
And  seek  the  petty  shadows  of  excuses. 
Look  within  you  deeper  still. 
And  you  will  see  the  world  yet  living  there, 
And  the  vain  love  to  please  mankind. 
For  as  you  shun  to  be  brought  low 
And  put  to  shame  for  your  defects, 
It  is  quite  clear  you  are  not  truly  humbled, 
Nor  really  dead  unto  the  world, 
Nor  the  world  crucified  to  you. 

Nov.  13.      But  hear  My  word ; 

♦  That  is,  you  deserve  blows  :  why  then  mind  mere  words? 


TRUST  IN  GOD.  257 

You  will  not  heed  ten  thousand  words  of  man. 

Think — if   all    were    said   against    you  that   could   most 

maliciously  be  feigned, 
What  would  it  hurt  you  ? 
If  you  let  it  all  go  by, — 
Not  worth  a  straw  to  you,  — 
Could  it  pull  even  a  hair  i'rom  you  ? 

But  he  who  keeps  no  hold  upon  his  heart,  and  has  not 

God  before  his  eyes, 
Is  lightly  moved  with  words  of  cursing  ; 
While  he  that  trusts  in  Me,  and  does  not  long  to  stand  by 

his  opinion  of  himself, 
Shall  be  free  from  fear  of  man. 
For  I  am  judge  of  all, 
I  know  all  secrets, 
I  know  how  sins  are  done, 
I  know  the  one  who  does  the  wrong, 
And  him  that  suffers  it. 
"  That  word  "*  went  forth  from  Me, 
"  That"  happened  and  I  let  it  go, 
That  "thoughts  in  many  hearts  might  be  revealed." 
I  will  judge  the  guilty  and  the  innocent. 
But  I  wished  even  before  to  prove  them  both  by  secret  test?, 
Man's  evidence  often  misleads, 
The  sentence  that  I  pass  is  true. 
It  shall  stand,  and  shall  not  be  o'erthrown. 
Mostly  hidden,  it  lies  clear  now*  and  then  to  few* 
Yet  it  is  never  wrong,  and  never  can  be, 
Though  it  may  seem  so  to  the  eyes  of  fools. 

Nov.  14.      To  Me  then  you  must  come  in  every  judgment. 
You  must  not  lean  on  what  you  think  of  it, 
For  the  just  man  will  not  be  troubled, 

♦  That  is,  what  you  are  complaining  o£ 

T7 


258  TRUST  IN  GOD, 

Whatever  comes  to  him  from  God  ; 

And  though  an  unjust  charge  be  brought  against  him, 

Will  not  care  much  ; 

Nor  will  he  shout  in  empty  joy, 

If  others  sensibly  acquit  him  of  it. 

For  he  considers  how  that  I  am  He  that  looks  into  the 

heart  and  reins, 
And  often  in  My  eyes  that  is  condemned 
Which  men  think  fit  to  praise. 

11. 

The  Soul. 
Nov.  15.      Lord  God,  just  Judge,  brave  and  longsuffering, 
Who  knowest  the  frailty  and  wickedness  of  men, 
Be  my  protection,  all  my  trust ; 
My  conscience  fails  me. 
Thou  knowest  what  I  do  not  know. 
Therefore,  when  blamed,  I  should  have  humbled  self  and 

borne  it  quietly, 
And,  often  as  I  have  not, 
Pardon  me  in  Thy  mercy  ; 

And  give  me  grace  to  bear  more  suffering  another  time. 
For  Thine  abundant  pity  gives  more  hope  for  pardon. 
Than  when  my  conscience  does  not  speak,  and  I  hold  up 

my  own  ideas  of  justice  ;* 
And  if  I  know  of  no  wrong  done, 
Yet  in  that  I  cannot  justify  myself  ; 
Because,  without  Thy  pity,  "  none  thatUves  shall  be  called 

just  before  Thee." 

♦  Melior  est  enim  mihi  tua  copiosa  misencordia  ad  consecu* 
tionem  indulgentiae 
Quam  mea  opinata  justitia  pro  defensione  latentis  conscientiae. 
(Even  the  voice  of  conscience  is  not  strong  enough  to  tell  us 
of  our  faults.) 


ANY  TROUBLES  MUST  BE  BORNE.      259 

CHAPTER   XLVII. 

Any  Troubles  must  be  Dome  for  Everlasting 
Life, 

Jesus. 

MY  son, 
Ba  not  broken  by  the  toilsome  burdens  borne  lor 
Me, 
Nor  cast  down  wholly  by  the  tribulations. 
Be  always  strengthened  and  consoled  by  what  I  promise, 
1  can  repay  you  past  all  manner  and  measure. 

You  shall  not  toil  here  long, 
Always  weighed  down  with  grief. 
Wait  awhile, 

You  will  soon  see  the  evil's  end. 
An  hour  will  come, 

And  all  the  work  and  noise  shall  stop. 
What  passes  by  with  time 
Is  small  and  brief. 

Do  your  deed, 
Work  faithfully  among  the  vines, 
I  will  be  your  wages. 
Write,  read,  and  sing, 
Groan,  pray,  keep  silence, 
Bear  crosses  bravely, — 

Eternal  life  is  worth  all  this  and  greater  battles. 
In  one  day  peace  shall  come ;  God  knows  how  soon. 
Then  neither  day  nor  night  shall  be, 
But  light  eternal  and  unending  beauty, 
Firm  peace,  sure  rest. 

You  shall  not  then  say,  '•  Who  shall  free  me  from  the  body 
of  this  death  ? ' 


26o     ANY  TROUBLES  MUST  BE  BORNE, 

You  shall  not  cry,  "  Ah,  my  stay  here  is  so  long." 

For  death  shall  be  thrown  down  ; 

There  shall  be  health  that  cannot  fail, 

No  troubles, 

Blessed  joy, 

Sweet,  comely  company. 


Nqv,  17.     O,  had  you  seen  the  everlasting  wreaths  worn  by  the 

saints  in  heaven, 
How  gloriously  they  shout  for  joy, 
Who  once  were  here  thought  scorn  of,  and  as  it  were 

unworthy  of  life, 
You  would,  I  know,  bow  to  the  earth, 
And  rather  try  to  be  below  the  rest,  than  to  be  lord  of  one. 
You  would  not  lust  for  joyful  days  in  life, 
But  would  be  rather  glad  to  suffer  for  God, 
And  think  it  mighty  gain  to  pass  for  nothing  among  men. 
If  all  this  touched  you  and  went  deeply  to  your  heart, 
How  v/ould  you  dare  cnce  to  complain? 
Are  not  all  toilsome  things  worth  bearing  for  eternal  life  ? 
It  is  no  httle  thing 
To  win  or  lose  God's  kingdom. 

Then  lift  your  eyes  on  high, 
See, 

I  and  my  saints  with  Me, 
Who  in  this  world  have  had  great  strife. 
Now  they  are  glad. 
Now  they  are  comforted, 
Now  they  are  safe  at  rest. 
And  for  ever  in  My  Father's  kingdom  shall  abide  with  Me 


THE  ETERNAL  DAY.  261 

CHAPTER  XLVIII. 

7^he  Eternal  Day:  the  Straits  of  this  our  Life. 
(A  Rhapsody  of  the  Soul.  ) 

tfov.  18.  /^  BLESSED  mansion  of  the  realms  above, 
Vy     Day  of  eternity  so  bright, 
The  day  that  night  ne'er  darkens, 
On  which  high  truth  for  ever  sheds  its  gleam, 
Day  ever  joyful,  ever  safe. 
Never  changing  into  darkness. 
O  that  that  day  had  burst  on  us, 
And  all  the  things  of  time  had  met  their  end. 
Yet  to  the  saints  it  shineth  brilliant  in  its  beauty, 
But  to  the  wanderers  on  earth  only  from  far  and  through 

a  mirror. 
Well  know  the  citizens  of  heaven  its  joy. 
The  exiles,  sons  of  Eve,  groan  o'er  their  long  and  bitter 

waiting  here. 

The  days  of  this  our  time  are  few  and  evil, 
Full  of  sorrow  and  of  troubles, 
Where  man  by  many  a  sin  is  stained, 
By  many  a  passion  snared, 
With  many  a  fear  convulsed, 
With  many  a  care  constrained. 
With  many  an  anxious  thought  distressed, 
Folded  in  many  vanities, 
Girded  with  many  errors, 
Worn  with  toil,  weighted  with  trial, 
Weakened  with  luxury, 
Tortured  by  want. 

O  when  shall  be  the  end  of  all  these  evils  ? 
And  when  shall  I  be  free  of  wretched  slavery  to  vice  ? 


262  THE  ETERNAL  DAY, 

When  call  to  mind  Thee  only,  Lord, 

And  when  rejoice  my  fill  in  Thee  ? 

When  shall  I  be  quit  of  hindrance, 

Really  set  free  without  a  weight  on  mind  or  body? 

When  shall  soHd  peace  come  to  me,  peace  that  cannot  be 

broken,  within,  without, 
Firm  on  all  sides  ? 

When  shall  I,  good  Jesus,  stand  to  look  on  Thee, 
And  muse  upon  the  glory  of  Thy  kingdom  ? 
When  wilt  Thou  be  all  in  all  to  me  ? 
And  when  shall  I  be  with  Thee  in  Thy  sovereignty, 
Prepared  for  Thy  beloved  from  eternity? 
1  am  left  poor  and  exiled  in  a  foeman's  land, 
Where  there  is  daily  war 
And  great  misfortune. 

IL 

Comfort  my  exiled  state, 
Lessen  my  grief, 

For  all  my  longing  soul  sighs  up  to  Thee, 
All  that  this  world  offers  me  as  comfort 
Is  a  mere  burden  to  me. 

I  would  enjoy  Thee  inwardly, 
Yet  I  cannot  grasp  Thee. 
I  long  to  cleave  to  heavenly  things, 

But  things  of  time  and  passions  not  yet  dead  oppose  me. 
In  mind  1  would  be  lord  of  all. 
But  by  my  flesh  against  my  will  I  am  bound  down  to 

slavery. 
So  I,  unhappy  man,  am  fighting  with  myself; 
I  have  become  a  trouble  to  myself; 
The  spirit  longs  to  be  on  high,  the  flesh  below. 
O  what  I  suffer  within  me  while  with  the  mind  I  handle 
things  of  heaven, 


THE  ETERNAL  DAY.  263 

And,  even  as  I  pray,  a  crowd  of  fleshly  things  comes  o'er 
me. 

JSo9. 90,       Go  not  far  from  me,  O  my  God, 

Turn  not  away  in  anger  from  Thy  servant. 

Flash  forth  Thy  lightning,  scatter  them. 

Shoot  out  Thine  arrows  and  confuse  the  foeman's  phantom 

ranks. 
Call  home  my  senses  unto  Thee, 
Make  me  forget  all  worldly  things, 

Let  me  quickly  cast  aside  and  spurn  the  wicked  dreams.* 
Help  me,  eternal  Truth, 
That  no  vanity  may  carry  me  away. 

0  come,  celestial  sweetness, 

And  from  Thy  face  let  all  uncleanness  fly. 

Pardon  me,  forgive  me,  of  Thy  pity, 
When  in  my  prayer  I  think  of  other  things  but  Thee. 

For  I  confess  the  truth ; 

1  am  accustomed  to  be  much  distracted, 
Often  I  am  not 

Where  my  body  stands  or  sits, 

But  I  am  rather  there 

Where  I  am  borne  upon  the  wings  of  thoughts. 

Where  my  thoughts  are,  there  am  I, 

And  my  thoughts  are  often 

Where  lies  what  I  love. 

That  often  comes  across  my  mind, 

Which  naturally  pleases  or  from  habit  suits  me ; 

Wherefore  Thou  the  Truth  didst  plainly  say, 

"  Where  your  treasure  is, 

There  will  your  heart  be  also." 

If  I  love  heaven, 

*  Phantasmata  vitioriini. 


264  LIFE  ETERNAL. 

Willingly  I  ponder  heavenly  things. 

If  I  love  the  world, 

I  am  happy  when  the  world  is  happy, 

And  sad  at  its  adversities. 

If  I  love  the  flesh, 

I  often  conjure  up  its  forms  before  me. 

If  I  love  the  spirit, 

I  love  to  muse  on  spiritual  things. 

Whate'er  I  love, 

Of  that  I  like  to  talk  and  hear, 

And  carry  pictures  of  such  things  home  with  me. 

But  blessed  is  the  man 
Who,  for  Thy  sake,  O  Lord,  bids  every  creature  pack, 
Treats  nature  violently, 
And  in  a  spiritual  fervour  nails  the  lusts  of  flesh  upon  a 

cross 
To  offer  Thee  a  prayer  that  shall  be  pure  when  the  sky  of 

conscience  is  no  longer  clouded  ; 
And  to  be  fit  to  join  in  angel  hymns, 
All  earthly  cries  barred  out,  around  him  or  within. 


CHAPTER  XLIX. 

Desire  for  Life  Eternal :  ail  that  is  Promised  unto 
those  that  Fight. 

God. 

MY  son, 
Since  you  feel  descending  from  above  a  longing 
for  eternal  bliss, 
And  you  desire  to  leave  the  body's  resting-place, 
To  muse   without    the    shadow   of  a  change   upon    My 
brightness, 


LIFE  ETERNAL.  265 

Enlarge  your  heart  and  take  this  holy  inspiration   with 

your  whole  desire. 
Give  great  thanks  unto  the  goodness  from  on  high, 
Which  deals  with  you  so  condescendingly, 
Visits  you  kindly,  rouses  you  zealously,  raises  you  mightily, 
That  by  your  weight  you  slip  not  back  again  to  earth. 
Not  by  your  own  thought  or  endeavour  do  you  get  it, 
But  merely  by  the  condescension  of  the  heavenly  kindness 

and  by  God's  looking  on  you, 
That  you  may  profit  in  the  virtues  and  in  greater  lowliness, 
And  make  you  ready  for  the  coming  fight. 
And  try  to  cleave  to  Me  with  all  your  heart's  affection, 
And  serve  Me  with  a  burning  will. 

U. 

My  son, 
The  fire  is  often  bright, 

Yet  without  smoke  the  flame  does  not  ascend ; 
So  some  men's  longings  burn  unto  celestial  things, 
And  yet  they  are  not  free  from  the  temptations  of  the  flesh. 
In  asking  things  so  zealously  of  God, 
They  do  not  always  act  with  a  pure  motive  for  God's  honour. 

And  this  is  often  what  the  longing  means. 
Which  you  said  would  be  so  anxious. 
That  is  not  pure,  that  is  not  perfect, 

Which  has  been  stained  with  thoughts  of  your  own  profit. 
Seek  not  what  pleases  you  or  profits  you, 
But  what  will  be  received  by  Me  and  honours  Me  ; 
For,  think  but  rightly  of  it, 

You  ought  to  put  My  rule  before  your  wishes,  and  before 
all  you  long  for,  and  to  follow  it. 

I  know  what  you  desire. 
And  I  have  heard  your  frequent  groans. 


266  LIFE  ETERNAL. 

You  would  be  now  free  as  the  glorious  sons  of  God, 

And  now  the  eternal  home  delights  you,  and  heaven  youi 

country,  full  of  joy. 
But  that  hour  is  not  yet  come ; 
There  is  some  time  yet ; 

A  time  of  war,  I  mean,  a  time  of  toil,  a  time  of  proof. 
Now  you  would  be  filled  with  what  is  best, 
But  you  cannot  get  it  in  this  way.* 
I  am  He ; 
Wait  for  Me,  saith  the  Lord,  until  My  kingdom  come. 

You  must  be  proved  still  on  the  earth, 
And  tried  in  much  ; 

Comfort  shall  now  and  then  be  given  you, 
But  fulness  and  abundance  are  not  granted. 
Be  of  good  heart  then :  play  the  man 
In  action  and  in  suffering  nature's  crosses. 

Nov.  23.      You  must  put  the  new  man  on  you. 
And  change  into  another. 
Often  you  must  do  the  things  you  would  not, 
And  leave  the  things  you  would. 
What  pleases  others  shall  go  well, 
What  pleases  you  shall  not  get  on. 
When  others  speak  they  shall  be  listened  to^ 
What  you  say  shall  be  held  as  nothing. 
Others  shall  ask  and  get. 
You  shall  ask  and  not  succeed. 
The  names  of  others  shall  be  loud  upon  men's  lips, 
Men  shall  be  silent  about  you. 

This  or  that  business  shall  be  put  into  another's  hands, 
You  shall  be  judged  of  use  for  nothing. 
For  all  this  nature  will  sometimes  get  sad, — 

*  That  is,  by  being  discontented. 


LIFE  ETERNAL,  267 

It  is  a  heavy  burden 

To  carry  silently.* 

In  these  ways  and  the  like  the  faithful  servant  of  the  Lord 

is  often  tried, 
To  see  how  far  he  can  deny  himself  and  break  himself  in 

all  things. 

Scarce  is  there  anything  in  which  you  need  to  die  so 

much, 
As  when  you  see  and  suffer  things  that  cross  your  will ; 
And  most  of  all  when  bidden  to  do  what  does  not  suit  you, 

and  seems  useless  to  you. 
And  because,  set  under  rule,  you  dare  not  say  a  word 

against  the  higher  power, 
You  think  it  hard  to  move  at  some  one's  nod, 
And  put  \^\i2i\.  you  feel  all  aside. 

Nov.  24.      But  if  you  think.  My  son,  what  fruit  these  toils  will  bring, 
A  quick  end  and  a  very  great  reward, 
You  will  have  no  trouble  from  them. 
But  a  great  comfort  for  your  patience. 
For  for  this  little  bit  of  will  you  have  now  freely  given. 
You  shall  for  ever  have  your  will  in  heaven. 
There  shall  }ou  find  all  you  wish, 
All  you  can  desire, 

There  at  your  hand  shall  be  abundance  of  all  good, 
No  fear  of  loss. 

There  shall  your  will  be  one  with  Mine, 
And  ask  for  nothing  of  its  own  apart  from  Me. 
There  no  one  shall  resist  you, 
No  one  complain  of  you, 
No  one  hinder  you. 
Nothing  meet  you  in  the  way ; 

•  Et  magnum. 

Si  silens  portaveria, 


268  IN  THE  HANDS  OF  GOD. 

But  all  you  want  shall  there  be  present  to  you, 

And  shall  refresh  your  longings  and  fill  them  to  the  full. 

There  will  I  give  you  glory  for  the  scorn  you  suffered, 

A  cloak  of  praise  for  sorrow, 

And  for  the  lowest  room  a  kingly  seat  for  evermore. 

There  shall  the  fruit  of  an  obedient  life  appear; 

The  toiling  penitent  shall  then  rejoice. 

The  lowly  subject  shall  be  gloriously  crowned. 

Bend  then  beneath  the  hands  of  all, 
And  let  it  be  no  care  to  you  who  speaks  or  who  commands. 
But  greatly  care  for  this, 
That,  be  it  prelate,  junior,  or  equal  who  asks  a  thing  from 

you  by  word  or  sign, 
Take  it  all  for  good. 
Try  to  fulfil  it  with  real  will. 
One  may  seek  this,  one  that ; 
One  may  boast  here,  another  there, 

And  you  may  hear  him  praised  a  thousand  thousand  times. 
Not  in  this — not  in  that — take  your  delight, 
But  in  scorn  of  self, 

And  in  what  pleases  Me  and  honours  Me  alone. 
This  be  your  wish. 
That  God  be  always  glorified  in  you,  whether  by  life  or 

death. 

CHAPTER  L. 

How  desolate  Man  should  put  Himself  into  the 
Hands  of  God. 

The  Soul. 
/V<»».  25.  T    ORD  GOD,  holy  Father,  now  and  for  ever  blessed, 
J— .*     Because  Thy  will  is  done, 
And  what  Thou  doest  is  good. 


IN  THE  HANDS  OF  GOD.  2b<; 

Let  Thy  servant  find  his  joy  in  Thee, 

Not  in  himself,  nor  in  another ; 

For  Thou  alone  art  my  true  joy, 

My  hope,  my  crown, 

My  delight,  my  htnour,  O  my  Lord. 

What  has  Thy  servant. 

Save  what  he  has  from  Thee,  unmerited  ? 

Thine  is  all  that  Thou  hast  given, 

And  all  that  Thou  hast  done. 

From  my  youth  up  I  am  poor  and  in  the  midst  of  toils ; 

My  soul  is  sometimes  sorrowful  to  tears. 

And  sometimes  greatly  out  of  quiet  because  of  passions 
hanging  over  it. 

I  long  for  joyful  peace, 

I  want  the  peace  of  all  Thy  sons, 

Fed  by  Thee  in  the  light  of  consolation. 

If  Thou  givest  peace, 

If  Thou  pourest  on  me  holy  joy, 

Thy  servant  s  soul  shall  be  filled  full  of  music, 

And  shall  be  pious  in  Thy  praise. 

But  if  Thou  takest  away  Thy  peace,  as  oft  Thou  dost. 

His  soul  will  not  be  able  to  run  the  way  of  Thy  command- 
ments. 

His  knees  are  bent :  he  smites  his  breast, 

Because  it  is  not  for  his  soul  to-day  as  it  was  yesterday 
or  heretofore,  w^hen  Thy  lantern  shone  about  his 
head. 

And  'neath  Thine  overshadowing  wings  he  was  protected. 

II. 

Nov  26.      Father,  just  and  always  to  be  praised, 

The  hour  is  come  :  Thy  servant  must  be  tried. 
O  Father  lovable. 


270  IN  THE  HANDS  OF  GOD. 

Meet  it  is  that  even  now  Thy  servant  should  endure  some- 
thing for  Thee. 

Father  everlasting,  reverend,  the  hour  is  coming,  which 
Thou  didst  know  from  all  eternity, 

In  which  for  a  short  time  Thy  servant  must  faint  out- 
wardly. 

But  ever  inwardly  live  on  to  Thee  ; 

For  a  while  must  be  despised, 

Humbled,  and  fallen  before  the  eyes  of  man, 

Bruised  by  passion  and  by  weariness, 

That  once  again  with  Thee  he  may  arise 

In  the  dawn  of  the  new  light, 

And  be  made  bright  in  heaven. 

O  Holy  Father, 
This  is  Thy  will,  Thy  pleasure, 
And  all  Thou  didst  ordain  is  come  to  pass. 
This  is  Thy  kindness  to  Thy  friend, — 
Suffering  and  tribulation  in  the  world  for  love  of  Thee, 
Whenever  and  from  whom  Thou  wiliest  it. 
Without  Thy  counsel  and  Thy  foresight. 
And  without  cause,  nothing  is  done  oh  earth. 
It  is  good  for  me,  O  Lord,  that  Thou  didst  humble  me. 
That  I  may  learn  Thy  ways  of  justice, 
And  throw  aside  all  heart-elation  and  presumption. 
Good  for  me  that  confusion  has  overspread  my  face, 
That  I  may  ask  Thee  to  console  me,  and  not  men. 
I  have  learnt  from  this  to  dread  Thy  judgments  which  I 

cannot  understand, 
Thou  that  bruisest  the  righteous  with  the  wicked, 
But  all  with  equity  and  justice. 

Nov.  27.      Thanks  be  to  Thee  that  Thou  didst  not  spare  my  evil 
ways, 
But  didst  wear  me  down  with  bitter  stripes, 


IN  THE  HANDS  OF  GOD.  27  \ 

Bringing  pain  and  agony  on  me  within,  vdthout. 

None  there  is  of  all  the  creatures  under  heaven   that  can 

console  me, 
But  Thee,  O  Lord  my  God,  heavenly  physician  of  the  soul. 
Who  strikest  deep  and  healest  me, 
Bringest  me  down  to  hell  and  raisest  up  agaiu. 
Thy  training  is  over  rae. 
Thy  rod  itself  shall  teach  me. 

See,  loving  Father,  in  Thine  hands  I  am, 
1  bow  beneath  the  rod  of  Thy  correction. 
Strike  my  back,  my  neck. 

That  I  may  bend  my  wayward  steps  unto  Thy  will. 
Make  me  a  good  and  humble  follower  as  Thou  wast  wont 

to  do, 
That  I  may  walk  quite  at  Thy  nod. 
I  yield  myself  and  all  I  have  to  Thee  to  be  corrected  ; 
Better  to  be  punished  now  than  afterwards. 

Thou  knowest  all  and  each. 
And  nothing  in  the  human  conscience  can  escape  Thee. 
Before  they  are.  Thou  knowest  what  will  come ; 
Need  there  is  none  that  one  should  tell  or  warn  Thee  of 

the  things  on  earth. 
Thou  knowest  what  is  best  to  help  me  on  my  way, 
And  what  the  use  of  trial  is  to  clear  the  rust  of  sin. 
Do  with  me  according  to  Thy  pleasure ;  it  is  mine  ; 
My  sinful  life  do  not  despise, 
A  life  known  unto  none  so  well,  so  clearly  as  to  Thee. 

iXbv.  28.      Grant  me,  O  Lord,  to  know  what  should  be  known, 
To  leave  what  should  be  left, 
To  praise  what  best  likes  Thee, 
To  think  on  all  that  seems  of  price  to  Thee, 
And  to  blame  all  that  in  Thy  sight  is  foul. 


272  FAILURE. 

Let  me  not  judge  according  to  the  vision  of  the  outward 

eyes, 
Nor  pass  a  judgment  from  the  hearing  of  the  unskilled  ear 

of  man, 
But  to  distinguish  with  a  judgment  that  is  true 
Between  the  things  of  sight  and  those  of  soul, 
And  above  all  to  ask,  ever  to  ask,  what  is  the  pleasure  ol 

Thy  will. 
Often  the  senses  are  deceived  in  judging. 
The  lovers  of  the  present  world  are  cheated, 
Loving  onl}'-  what  they  see. 
And  why  is  man  better  for  this, 
In  that  he  is  thought  great  by  man  ? 
The  cheater  cheats  the  cheater  while  he  praises  him, 
The  vain  the  vain,  the  blind  the  blind,  the  weak  the  weak 
And  truly  pours  confusion  on  him  with  his  empty  praise. 
For  "  as  each  is  in  Thine  eyes," — 
So  says  Saint  Francis,  lowly  saint, — 
"  That  he  is  worth — no  more." 

CHAPTER  LI. 

When  we  Fail  in  what  is  very  Great,  we  must 
press  on  to  Humbler  Works, 

God. 

MY  son,  you  cannot  always  stand  in  humble  longing 
for  the  virtues, 
Nor  rest  upon  the  higher  step  of  contemplation  ; 
But  you  must  now  and  then  descend  to  lower  things,  be-- 

cause  of  your  original  corruption, 
And,    even  with   weariness,  against  your  will   carry  the 

burden  of  a  life  that  soon  decays. 
Long  as  you  wear  the  mortal  frame, 


WE  ARE  NOT  WORTHY.  273 

You  will  feel  weariness  and  heaviness  of  heart. 
Therefore  while  in  the  flesh  you  often  have  to  groan  over 

its  burden, 
And  that  you  cannot  always  cleave  unto  the  studies  of  the 

spirit  and  your  thoughts  of  God. 

II. 

Nov.  30.      Then  it  is  better  for  you  to  betake  yourself  to  lowly  and 

to  outward  works, 
And  to  refresh  yourself  in  doing  good, 
And,  firmly  confident,  to  wait  for  Me  and  for  the  visit  trom 

on  high. 
Bearing  your  exile  and  the  desert  of  your  mind  with  patience, 
Till  you  again  are  visited  by  Me, 
And  freed  from  every  care. 
For  I  will  make  you  to  forget  your  toils, 
And  enjoy  peace  within. 

Before  you  I  will  stretch  the  meadows  of  the  Scriptures, 
That  with  a  swelling  heart  you  may  begin  to  run  the  way 

of  My  commandments  ; 
And  you  shall  say. 
The  sufferings  of  this  present  time  are  not  worthy  to  be 

compared 
With  the  glory  that  shall  be  revealed  in  us. 

CHAPTER  LII. 

Man  should  not  think  Himself  Worthy  of  Comfort^ 
but  rather  Worthy  of  Blows. 

The  Soul. 

Dec.  X.  T     ORD,  I  am  not  worthy  of  Thy  comfort, 
-L-'     Nor  of  any  visit  from  on  high  ; 
And  thus  Thou  dealest  justly  with  me, 

18 


274  ^£^  ^J^E  NOT  \VORTH\. 

Leaving  me  desolate  and  helpless. 

For  could  I  weep  tears  like  the  sea, 

I  should  not  even  so  be  worthy  of  Thy  comfort. 

So  I  am  worthy  of  naught  but  to  be  scourged  and  punished, 

Because  I  grievously  and  often  have  offended  Thee, 

And  failed  exceedingly  in  much. 

Therefore,  were  the  matter  duly  weighed, 

I  am  not  worth  the  smallest  consolation. 

But  Thou,  pitiful  God  and  merciful.  Who  dost  not  wish 

Thy  works  to  perish, 
To  show  the  riches  of  Thy  goodness  towards  the  vessels 

of  Thy  pity. 
Even  beyond  all  meriting  ot  mine, 
Thou  deignest  to  console  Thy  servant 
Beyond  the  ways  of  man. 
Thy  comfort 
Is  not  like  chattering  human  wo  rds. 

•      What  have  I  done,  O  Lord, 
That  Thou  shouldst  give  me  any  consolation  from  on  high  ? 
Truly  I  cannot  think  of  any  good, 
But  I  am  prone  to  vice. 
Slow  in  improvement. 
'Tis  true, 

And  I  cannot  deny  it. 
Were  I  to  say  otherwise. 
Thou  wouldst  stand  against  me, 
And  there  would  not  be  one  to  speak  for  me. 
What  have  I  merited  for  all  my  sins. 
But  hell  and  everlasting  fire  ? 

Indeed  I  know  that  I  am  worthy  of  all  scorn  and  mockery, 
And  ought  not  to  be  named  among  Thy  pious  souls. 
Though  it  be  hard  for  me  to  hear  it, 

*  Hunianae  confabulationes. 


n'E  ARE  NOT  WORTHY.  275 

Yet  for  truth  sake  I  will  bring  up  my  sins  against  myself, 
That  I  may  the  easier  win  Thy  pity. 
What  shall  I,  guilty,  say, 
Full  of  all  confusion  ? 

I  have  no  lips  to  speak  save  this,  save  this  alone, — 
I  have  sinned,  Lord,  I  have  sinned. 
Pity  me,  pardon  me, 
Let  me  for  a  space  bewail  my  pain 

Before  I  pass  into  the  shadowy  land,  shrouded  with  the 
cloud  of  death. 

II. 
Dec.  3.      What   dost    Thou  first  ask  of  one  that  is  accused,  a 

wretched  sinner, 
Save  that  he  be  bruised  and  humbled  for  his  sins  ? 
The  hope  of  pardon  has  its  birth  in  true  contrition  and  in 

lowliness  of  heart ; 
The  troubled  conscience  is  there  brought  to  peace, 
Lost  favour  is  regained, 
The  man  is  saved  from  coming  wrath, 
God  and  the  penitent  soul  run  and  meet  each  other  in  a 

holy  kiss. 
A  humble  sorrow  for  one's  sins 
Is  a  sacrifice  that  Thou  wilt  take,  O  Lord, 
Of  a  far  sweeter  savour  in  Thy  sight  than  smoke  of  incense. 
This  is  the  pleasant  ointment  Thou  didst  wish  poured  on 

Thy  sacred  feet, 
For  Thou  hast  never  scorned  the  humble  and  the  contrite 

heart. 
There  is  the  place  of  refuge  from  before  the  anger  of  the 

enemy ; 
There  the  soul  is  bettered  and  washed  clean, 
However  pressed  or  stained  elsewhere.* 

*  Quidquid  aliunde  contractum  est  et  inquinatum. 


276  GOUS  GRACE. 

CHAPTER  LIII. 

Gods  Grace  does  not  go  well  with  a  Taste  for 

Earthly  Things. 

God. 

^"  *•  l\/r  Y  son, 

-i- ' -*-      My  grace  is  precious ; 

It  will  not  mingle  with  the  outer  world, 

Nor  with  the  comforts  of  the  earth. 

Thus  you  must  cast  aside  all  things  that  hinder  it, 

If  you  would  drink  it  in  and  make  it  part  of  you.* 

Seek  for  yourself  a  secret  spot, 
Love  to  dwell  lonely  by  yourself, 
Ask  for  none  to  gossip  with, 
But  rather  pour  3'our  pious  prayer  to  God, 
That  you  may  keep  a  saddened  mind,  a  conscience  pure. 
Value  all  the  world  at  nothing, 

Put  your  quiet  hour  for  God  before  all  outside  cares. 
For  you  cannot  find  an  hour  for  Me, 
And  take  your  pleasure  too  in  what  goes  by. 
You  must  get  far  away  from  what  you  know  and  love. 
And  keep  your  mind    unto   itself,    barring   out   temporal 

solace. 
Thus  blessed  Peter  the  apostle  begs  us, 
That  the  faithful  souls  of  Christ 
Should  hold  themselves  as  pilgrims  and  as  strangers  here 

Dec.  5.      How  trustful  will  you  be  when  death  is  nigh, 
If  love  of  nothing  keeps  you  in  the  world. 
But  this— the  keeping  of  the  heart  away  from  all — 
Man's  ailing  mind  is  not  yet  trained  to  it. 
Nor  does  the  animal  man  know  what  the  freedom  is  of  the 
inward  life, 

♦  Si  optas  ejus  infusionem  suscipere. 


GOD'S  GRACE.  277 


But  if  he  really  would  be  spiritual, 

He  must  give  up  the  near  ones  and  the  far, 

Dreading  no  one  more  than  self. 

Win  the  battle  o'er  yourself, 
And  you  will  easily  put  the  rest  to  rout. 
It  is  a  perfect  victory, 
This  triumph  over  self. 
The  man  who  keeps  himself  in  hand, — 
Sense  slave  to  reason, 
Reason  slave  in  all  to  Me, — 
He  is  the  victor  of  himself,  lord  of  the  world. 


II. 

And  if  in  mounting  to  this  height  you  slip. 
Then  like  a  man  begin  again,  and  put  the  axe  unto  the 

root; 
Drag  out  and  kill  the  hidden  ill-ordered  tendency. 
That  leads  to  self  and  to  all  selfish  and  material  good. 

On  this  one  fault — that  man  seeks  his  own  good  too 

much — 
Nigh  every  evil  hangs, 
That  from  its  root  must  be  subdued. 
And  this  once  beaten  and  conquered, 
Great  peace  and  quietness  shall  ever  reign. 
But  as  few  try  to  die  perfectly  to  self. 
And  never  aim  outside  themselves, 
Therefore  they  are  entangled  in  the  snares, 
And  cannot  lift  themselves  above  themselves  in  spirit 

The  man  who  longs  freely  to  walk  with  Me 
Must  kill  all  wicked  and  ill-reined  affections, 
And  not  cleave  lustfully  from  selfish  love  to  any  creature. 


Dec.  6. 


278  TWO    VIEWS  OF  LIFE. 

CHAPTER  LIV.* 

77?^  Life  of  Man — Life  touched  by  God — their 
Different  Ways. 

God. 

MY  son,  heed  carefully  the  ways  of  man  s  life,  and  of  life 
when  tpuched  by  God  ; 
They  are  quite  contrary  ;  they  move  so  stealthily, 
Their  working  scarce  perceived, 

Save  by  a  spiritual  man  whose  lantern  shines  within. 
All  seek  the  good. 

In  all  they  say,  in  all  they  do,  men  aim  at  something  good, 
And  by  what  seems  the  good  many  are  cheated. 

II. 

The  life  of  man  is  cunning :  it  lures,  it  snares,  it  cheats ; 
Itself  is  its  own  end. 

Life  touched  by  God  walks  always  on  the  simple  path, 
Turns  from  things  that  wear  an  evil  face, 
Makes  for  no  false  mark. 
Does  all  for  God  in  purity. 
In  Whom,  as  in  an  end,  it  rests. 

Dec.  7.      The  life  of  man   shuns   death,  shuns   pressure,   shuns 
defeat. 
Would  not  be  second. 
Would  not  pass  beneath  a  yoke. 

Lile  touched  by  God  aims  at  the  humbling  of  self  even  to 
death, 

•  Throughout  this  chapter  "natura  "  is  taken  as  the  "  life  of 
man,"  "  gratia  "  as  "  life  touched  by  God."  This  seems  to  bring 
the  sense  out  better  than  the  unmeaning  theological  transliter- 
ation of  "nature  "  and  "grace." 


TIVO    VIEWS  OF  LIFE.  279 

Fights  with  self-indulgence, 

Asks  for  subjection, 

Wishes  for  defeat, 

Cares  not  for  its  own  liberty, 

Loves  to  be  bound  by  rule, 

Likes  not  to  domineer. 

But  ever  under  God 

To  live,  to  stand,  to  be ; 

And  for  His  sake  is  ready  humbly  to  bow  down 

To  any  human  creature. 

The  life  of  man  works  for  its  own  end, 
And  thinks,  "  What  can  I  gain  from  some  one  else?" 
Life  touched  by  God  cares  not  what  serves  or  helps  itselt, 
But  what  will  help  mankind. 

The  life  of  man  is  glad  to  be  held  high  of  men,  and 
reverenced  ; 
Life  touched  by  God  gives  honestly  to  Him  all  glory  and 
all  honour. 
Dec.  8.      "Yho.  life  of  man  fears  scorn  and  dreads  a  blush ; 

Life  touched  by  God  smiles  at  an  insult  for  the  name  of 
Jesus. 

The  life  of  man  loves  rest  and  quiet  for  the  body ; 
Life  touched  by  God  cannot  be  wasting  time. 
But  hugs  toil  joyfully. 

Dec.  9.      The  life  of  man  runs  after  fair  and  curious  things. 
Shudders  at  the  sordid  and  the  gross ; 
Life  touched   by  God  is  pleased  with  what  is  plain  and 

simple, 
Looks  not  roughly  on  the  rough. 
And  does  not  mind  wearing  old  rags. 

The  life  of  man  is  always  looking  on  the  things  of  time, 
Pleased  with  the  pelf  of  earth, 


28o  TIVO    VIEWS  OF  LIFE. 

Gloomy  at  loss, 

Pricked  by  the  least  injurious  word  ; 

Life  touched  by  God  looks  on  the  eternal,— 

With  it  no  cleaving  unto  time, 

No  frown  when  property  is  lost, 

No  sneer  when  words  are  harsh,— ^ 

Because  it  puts  its  treasure  and  its  joy  in  heaven, 

Where  nothing  fades. 

The  life  of  man  is  covetous,  and  gladly  gets  more  than  it 
gives, 
Loving  its  own,  its  private  store ; 
Life  touched  by  God  is  good,  ready  to  share, 
Shuns  "  property,"  and  is  content  with  little, 
Thinking  it  more  blessed  to  give  than  to  receive. 
Dec.  lo.      The  life  of  man  turns  to  creation  and  to  the  flesh  it  loves, 
To  empty  vanity  and  runnings  here  and  there ; 
Life  touched  by  God  leads  man  to  Him  and  to  the  virtues, 
Gives  up  creation,  shuns  the  world, 
Hates  the  body's  lusts. 
Puts  a  bit  on  wandering  fancies,* 
Blushes  to  appear  abroad. 

The  life  of  man  is  glad  to  get  at  comfort  from  without, 
to  get  a  pleasure  it  Cdiwfeel; 
Life  touched  by  God  looks  only  unto  Him  for  consolation, 
For  pleasure  in  the  highest  good,  far  above  all  that  it  can 
see. 

The  life  of  man  does  all  for  gain,  for  its  own  good, 
Never  does  anything  for  nothing. 

But  longs  to  get  an  equal  boon,  perhaps  a  greater  one, 
Or  praise  and  kindness  for  the  good  it  does. 
It  wants  its  own  deeds,  gifts,  and  words  to   be   thought 
much  of  in  the  scale. 

*  Restringit  evagationes. 


TPVO   VIEWS  OF  LIFE.  281 

Life  touched  by  God  seeks  nothing  temporal, 
And  asks,  for  pay,  no  other  boon  save  God  alone, 
And  wants  no  more  of  what  is  needful  on  the  earth 
Save  just  as  much  as  leads  the  soul  to  follow  the  eternal 
aim. 

The  life  of  man  is  glad  of  friends  and  kinsfolk, 
Boasts  of  long  ancestry  and  noble  standing, 
Smiles  on  the  proud, 
Fawns  on  the  rich, 
Claps  those  that  do  as  it  does. 
Life  touched  by  God  loves— yes— its  enemies ; 
No  crowd  of  friends  raises  its  pride  ; 
Pride  of  place  and  birth  are  naught  with  it,  save  when 

greater  worth  goes  with  them. 
It  looks  with  kindlier  eye  upon  the  poor  than  on  the  rich ; 
Shows   sympathy,  not  with   the   powerful,  but   with   the 

harmless ; 
Smiles  with  the  truth-lover,  not  with  the  liar ; 
Ever  cheers  on  the  good  to  try  to  get  the  better  gifts. 
And  by  their  virtues  to  be  like  the  Son  of  God. 

The  life  of  man  soon  grumbles  over  trouble  and  defeat ; 
Life  touched  by  God  bears  want  with  constancy. 

The  life  of  man  turns  all  things  back  to  self. 
And  for  itself  it  strives  and  quarrels  ; 
Life  touched  by  God  brings  all  things  back  to  Him  from 

Whom  at  first  they  flow. 
Giving  no  good  unto  itself,  nor  arrogantly  presuming,  ' 
It  quarrels  not,  and  does  not  put  its  own  opinions  first. 
But  in  all  that  has  to  do  with  sense  and  understanding 
Bows  to  the  eternal  wisdom  of  the  test  of  God. 

The  life  of  man  would  know  all  secrets  and  would  heai 
all  news. 


282  TIVO   VIEIVS  OF  LIFE. 

Likes  to  be  seen  abroad  and  try  what  many  things  are  like, 

Longs  for  recognition  and  to  do  what  brings  it  praise  and 
admiration ; 

Life  touched  by  God  cares  not  to  look  on  what  is  new  and 
strange. 

All  that  is  new  has  sprung  from  old  decay ; 

Nothing  is  new  upon  the  earth  ;  nothing  can  last. 

Therefore  it  teaches  man  to  rein  the  senses  in, 

To  shun  complacency  and  show, 

To  hide  in  humbleness  what  sliould  be  praised  and  won- 
dered at, 

In  everything,  in  every  branch  of  knowledge,  to  look  for 
useful  fruit, 

And  what  brings  praise  and  honour  unto  God ; 

Wishes  no  trumpeting  of  self  or  its  own  deeds  ; 

God  must  be  blessed  in  all  His  gifts,  it  says, 

Who  gives  us  all  out  of  pure  charity. 

III. 

This  life  is  as  a  lamp  passing  the  light  of  earth,  a  special 

gift  of  God, 
And  really  a  small  sign  to  His  elect,  a   pledge  of  their 

eternal  safety. 
It  lifts  man  up  from  things  of  earth 
To  love  the  things  of  heaven. 
Takes  him  from  flesh  and  leads  him  to  the  soul. 
The  more,  then,    that   the   life   of    man   is   crushed   and 

conquered. 
The  more  the  touch  of  God  comes  down  on  us  ; 
And  daily,  as  God's  visits  come,  the  inner  man  grows  in 

his  beauty  once  again  like  to  the  image  of  God* 

•  Alluding  to  the  saying  of  the  Mystics,  that  m.ui  could  get 
back  again  to  the  beauty  of  God,  in  Whose  likeness  he  was 
made. 


NATURE'S  CORRUPTION,    .  28^ 


CHAPTER  LV. 

Nature^ s  Corruption :  the  Power  of  the  Influence 
Divine.^ 

LORD  GOD,  Thou  didst  create  me  in  Thine  image  and 
Thy  likeness, 
Grant  me  this  influence  from  Thee  which  Thou  hast  shown 

to  be  so  great,  so  needful  for  salvation, 
That  I  may  conquer  my  most  wicked  nature,  which  drags 

me  down  to  ruin  and  to  sin. 
For  in  my  flesh  I  feel  the  law  of  sin, 
Warring  against  the  mental  law,  and  often  leading  me  a 

captive  to  my  sensual  being. 
I  cannot  stand  against  its  passions, 
If  Thy  most  holy  influence  assist  me  not,  poured  like  a 

flame  upon  my  heart. 

I  need  Thy  favouring  influence,!  I  need  it  much, 
If  nature  is  to  be  defeated, — 
Nature,  ever  prone  to  evil  from  its  youth  : 
For  through  Adam,  the  first  man,  it  fell  and  was  through 

sin  befouled. 
And  to   all   men  comes   down   the    penalty  for  this  first 

stain. 
And  natiu-e  s  self,  once  fair  and  right  as  formed  by  Thee, 

*  Gratia.  I  shrink  from  using  the  word  "  grace  "  more  than 
1  can  help  ;  because  it  conveys  liltle  or  no  real  meaning  to  people. 
Influence,  favour,  kindness,  thanks,  a  touch  from  God,  beauty, 
righteousness,  power — these  are  a  few  of  the  meanings  of  the 
word.  The  writer  uses  it  in  very  many  senses,  and  conse- 
quently I  make  bold  to  translate  it  in  many  ways  ;  but  I  have 
generally  put  the  Latin  words  at  the  foot  of  the  page. 

t  Gratia. 


284  NATURE'S  CORRUPTION. 

Stands  now  for  vice  and  for  the  weakness  of  a  nature 

spoiled  ;  * 
Because  its  movement,  left  unto  itself,  drags  men  to  evil  and 

to  lower  things. 
For  the  slight  strength  that  still  remained  to  it 
Is  as  a  spark  hidden  in  ashes  ; 

I  mean,  the  natural  reason,  folded  deep  in  darkness, 
Still  able  to  discern  'twixt  good  and  evil, 
Able  to  separate  the  true  and  false ; 
Though  it  cannot  fulfil  all  it  approves, 
Though   it   possesses   not   the   Truth's    full   light,  nor  its 

affections  health}'  as  of  old. 

Thus   it  is,  O   my  God,  that  in  the   inner   man  I  am 
delighted  with  Thy  law. 
Knowing  Thy  bidding  will  be  holy,  just,  and  good  ; 
And  I  condemn  all  evil  and  sin,  things  to  be  shunned. 
Yet  with  my  flesh  I  serve  the  law  of  sin, 
Obedient  to  the  senses,  rather  than  to  reason. 

And  thus  it  is  that  to  will  well  is  present  in  me, 
But  how  to  do  it  I  cannot  find. 

And  thus  it  is  that  I  often  lay  a  good  plan  down, 
But  as    God's  kindly  influence  is  not  there  to  help  my 

weakness, 
Upon  a  slight  resistance  I  leap  back,  I  fail. 

And  thus  it  is  that  though  I  know  the  way  of  perfect 
life. 
And  how  I  ought  to  act  I  see  quite  clearly. 
Yet,  crushed  beneath  the  weight  of  my  corruption, 
1  do  not  rise  to  a  more  perfect  path. 

*  These   words   make   plain   what    the    writer    means    by 
"  natura  "  here. 


NATURE'S  CORRUPTION.  285 

II. 

/'*c.  14.      O  how  much,  how  very  much  I  need  Thine  influence. 
Lord, 
To  start  upon  a  path  of  good. 
To  make  way  in  it, 
And  to  end  the  journey. 
Without  this  influence  I  can  do  nothing ; 
But  when  it  strengthens  me  I  can  do  all. 

O  kindly  influence,  truly  heavenly, 
Apart  from  which  we  have  no  merits  of  our  own, 
Apart  from  which  before  Thee,  Lord,  no  natural  gifts  have 

any  weight, 
Arts  are  nothing,  riches  nothing, 
Beauty  and  strength  are  nothing. 
Wit  and  eloquence  are  nothing, — 
For  they  are  shared  by  good  and  bad  alike, — 
But  the  gracious  influence  of  love  is  the  peculiar  gift  ot 

Thine  elect ; 
Wearing  this  mark,  they  are  deemed  worthy  of  eternal 

life. 
So  high  it  reaches, 
That    no  gift   of   prophecy,  no    marvel-working,  no  deep 

discussions,  be  they  what  they  may,  are,  without 

it,  of  any  value ; — 
No,  not  even  laith,  nor  hope, 
Nor  any  other  virtue, 
Is,  without  it  and  charity,  received  by  The 

III. 

P«.  15.      O  thrice  blest  influence  of  God  that  makes  the  poor  in 
spirit  rich  in  worth, 
And  makes  the  rich  lord  humble  in  heart, 


286  NATURE'S  CORRUPTION. 

Come  Thou,  come  down  to  me, 

Fill  me  early  with  Thy  consolation, 

Lest  my  soul  faint  for  very  weariness  and  drought. 

I  pray  Thee,  Lord,  tliat  I  may  find  favour  before  Thee ; 
Thy  gracious  favour  is  enough  for  me, 
Though  I  gain  not  the  other  things  that  nature  wants. 
If  I  shall  be  tried  and  vexed  with  many  tribulations, 
I  will  fear  no  evil 

While  Thy  favouring  influence  stays  with  me. 
It  is  my  strength, 

It  brings  me  aid  and  tells  me  what  to  do ; 
It  is  stronger  than  all  foes, 
Mistress  of  truth. 
Teacher  of  discipline, 
Light  of  the  heart, 
Solace  in  pressing  times ; 
It  puts  to  flight  my  sorrow, 
It  takes  away  my  fear. 
It  nurses  my  devotion, 
It  makes  my  tears  to  flow. 
Without  it,  what  am  I  ?     A  withered  log, 
A  useless  stump,  to  be  cast  forth. 

Then  let  Thy  favouring  influence,  Lord,  ever  go  before 
and  follow  me, 
And  make  me  ever  busy  in  good  works. 
Through  Jesus  Christ,  1  hy  Sot. 
Amei;. 


DENYING  SELF.  2^7 

CHAPTER  LVI. 

iVe  should   Deny   Ourselves   and,    by   the    Cross, 
Imitate  Christ. 

Jesus. 

A/TYson, 

1 V  X     The  more  you  can  go  out  of  self, 

The  more  you  can  pass  over  into  Me. 

As  freedom  from  a  lust  for  outer  things 

Brings  inner  peace, 

So  giving  up  yourself  within 

Joins  you  to  God. 

I  want  you  to  learn  more — pure  self-denial, 
Resting  in  My  will  * 
Without  a  murmuring  or  complaining  word. 

Follow  Me  ; 
I  am  the  way,  the  truth  ; 
I  am  the  life. 

Without  the  way  you  cannot  walk. 
Without  the  truth  you  cannot  know, 
Without  the  life  you  cannot  live. 
I  am  the  way  you  ought  to  follow, 
The  truth  you  ought  to  trust, 
The  life  you  ought  to  hope  for. 
1  am  the  way  that  cannot  harm  you,t 
The  truth  that  cannot  play  you  false, 
The  life  that  cannot  end. 

*  In  voluntate  mea,  "to  my  will,"  is  quite  a  mistaken 
rendering.  The  Mystic  taught  that  perfect  man  and  God  art 
one ;  cf.  Book  IV.,  chap,  i.,  "  I  will  hear  what  the  Lord  God 
will  say/«  me ;  and  cf.  the  teaching  of  the  treatise  everywhere, 

f  Ego  sum  via  inviolabilis 


288  DENYING  SELF, 

I  am  the  straitest  way, 

The  highest  truth, 

The  real,  the  blest,  the  uncreated  life. 

If  you  continue  in  My  way  you  shall  know  truth, 

And  truth  shall  make  you  free, 

And  you  shall  grasp  eternal  life. 

If  you  would  enter  into  life, 
Keep  the  commandments. 
If  you  would  know  the  truth. 
Trust  Me. 

If  you  would  be  perfect, 
Sell  all. 

If  you  would  be  My  disciple, 
Deny  yourself. 

If  you  would  gain  the  blessed  life, 
Scorn  that  which  passes  by. 
If  you  would  rise  high  in  heaven 
Be  lowly  in  the  world, 
If  you  would  reign  with  Me, 
Carry  the  Cross  with  Me  ; 
For  only  servants  of  the  Cross 
Find  out  the  road  of  true  light  and  of  bliss. 

II. 

The  Soul. 
Lord  Jesus,  as  Thy  way  was  strait  and  by  the  world 

contemned, 
Grant  me  to  follow  Thee,  contempt  and  all 
The  servant  is  no  greater  than  his  master, 
Nor  the  disciple  than  his  lord. 

Let  Thy  life  be  Thy  servant's  task ;  * 

*  Exerceatur  servus  tuus  in  vita  tua ;  that  is,  he  is  to  ground 
his  duties  of  life  on  the  methods  of  Jesus, 


DENYING  SELF.  289 

There  is  my  safety, 

There  true  sanctity ; 

Whatever  else  I  read  or  hear, 

Neither  refreshes  me  nor  gives  me  full  delight. 

III. 
Jesus. 
My  son,  you  knovi^  all  this,  and  you  have  read  it  all ; 
It  you  do  it,  blessed  shall  you  be. 
He  that  hath  My  commands  and  keepeth  them, 
He  it  is  that  loveth  Me. 
And  I  will  love  him  too. 
And  show  Myself  to  him, 
And  I  will  make  him  sit  with  Me  in  My  Father's  kingdom. 

The  Soul. 
Lord  Jesus,  as  Thy  word  is  and  Thy  promise, 
Let  it  be  so  to  me. 
And  let.it  be  my  lot  to  gain  it. 
I  took,  I  took  the  cross  from  Thee, 
I  will  bear  it,  I  will  bear  it  to  my  death, 
As  Thou  didst  lay  it  on  me. 
It  is  a  cross,  a  good  monk's  life, 
But  it  leads  on  to  Paradise. 
I  have  begun ; 

There  must  be  no  going  back, 
No  leaving  it. 

IV. 

The  Soul  {speaking  to  others)* 
Dec.  18.       Oho,  my  brothers,  go  we  on  together, 
Jesus  shall  be  one  of  us. 
For  Him  we  took  this  cross  upon  us, 
For  Him  let  us  hold  on. 

«9 


290  DESPAIR  NOT, 

He  will  our  helper  be, 

Our  guide,  our  pioneer. 

See.     Stepping  on  before  us  goes  our  king, 

To  fight  upon  our  side 

Follow  like  men, — 

No  fear  of  terrors  now  ; 

Let  us  be  ready  to  die  valiantly  in  war ; 

Let  not  the  charge  that  we  desert  the  Cross  • 

Be  brought  against  our  glory. 

CHAPTER  LVH. 

When  Man  slips  into  Faults,  he  must  not  be  too 
much  Cast  Down. 

God. 
^"^  '9-  A  /TYson, 

■^  ' -•-      Long  suffering,  lowliness  in  days  of  trouble,  please 

Me  more 
Than  piety  in  days  of  happiness  and  wealth  of  consolation.f 

Why  does  a  trifle  spoken  against  5"0u  make  you  sad  ? 
Had  it  been  something  more, 
You  ought  not  to  have  been  so  troubled. 
But  now  :  let  it  go  by. 
'Tis  not  the  first ;  'tis  nothing  new ; 
And,  if  you  live  long,  'twill  not  be  the  last. 

Dec.  20.      Oh  you  are  man  enough. 

So  long  as  nothing  crosses  you. 

*  Nee  inferamus  crimen  glorise  nostrae 

Ut  fugiamusa  cruce. 
Cf.  Maccabees,  i.  9,  10,  and  see  margin,  which  gives  the  true 
meaning  of  the  above  passage. 

f  He   means,   by    consolation,   self-comfort ;    that   is,   self- 
satisfaction. 


DESPAIR  NOT.  29I 

You   counsel   others   well;   your   words  can   make   them 

strong  as  oak ; 
But  when  to  your  door  flows  a  sudden  wave  of  trial, 
■   You  fail  in  strength  and  counsel. 
Think  how  very  frail  you  are  ; 

You  find  it  over  and  again  ia  meeting  little  crosses. 
Vet  they  are  for  your  health, 
They  and  the  like. 

You  know  better, 
Put  it  from  your  heart ; 
And  if  it  touches  you, 

Let  it  not  sadden  you,  nor  long  enfold  you. 
Bear  it  with  joy. 
If  not,  at  least  with  patience. 

Though  3''ou  do  not  care  to  hear  of  it,  are  angry  at  it, 
Repress  yourself. 
Suffer  no  excessive  word  to  pass  your  lips  whereby  the 

little  ones  may  stumble. 
Soon  will  the  wave  of  passion  fall  to  rest, 
And,  when  God's  influence  returns,  the  inward  smart  will 

turn  to  sweetness. 
I  live,  saith  the  Lord, 

Ready  to  help  and  comfort  you  more  than  My  wont. 
If  you  trust  Me  and  truly  call  upon  Me. 

Vtc.  21       Be  more  quiet  then. 

And  gird  yourself  to  stand  still  more. 

All  is  not  in  vain. 

If  you  find  that  you  are  often  troubled,  or  tried  grievously. 

You  are  man — you  are  not  God — 

A  thing  of  flesh, 

No  angel. 

How  could  you  always  stay  in  the  same  state  of  virtue  ? 

In  this  one  of  heaven's  angels  failed, 


292  THE  SECRETS  OF  GOD. 

And  the  first  man  in  Paradise. 

I  am  He  that  raises  into  safety  them  that  mourn, 

And  those  that  know  their  weakness 

I  carry  forward  to  My  heavenly  state. 

II. 
The  Soul. 
Lord,  blessed  be  Thy  word, 
Sweeter  to  ray  lips  than  honey  and  the  honeycomb. 
In  woes  so  great  and  in  my  anguish  what  were  I  to  do 
Didst  Thou  not  strengthen  me  by  holy  words  ? 
So  long  as  I  shall  come  at  last  to  the  safe  haven, 
What  care  I  how  I  suffer,  or  how  much  ? 
Give  me  a  good  end, 

Give  me  a  happy  passage  from  the  world ; 
Think  on  me,  O  my  God, 

And  lead  me  by  the  straight  path  to  Thy  kingdom. 
Amen. 

CHAPTER  LVni. 

Higher  Things  of  God  and  Secret  Judgments  are 
not  to  be  Searched  Out. 

God. 

-L '  J-     See  you  dispute  not  of  high  matters  and  of  God's 

hidden  judgments, — 
Why  he  is  left  so  desolate, 
Why  he  is  put  on  such  a  pinnacle  of  favour, 
Why  he  is  so  much  tried, 
Why  he  is  lifted  up  so  high  ; 
These  things  are  quite  beyond  the  grasp  of  man. 
No  reason,  no  discussion,  can  avail  to  trace  the  footsteps 
of  God's  judgments. 


THE  SECRETS  OF  GOD.  293 

When  then  the  enemy  suggests  these  thoughts, 
Or  when  some  busy  folk  enquire, 
Answer  as  the  prophet  did, 
"  Thou  art  just,  O  Lord, 
Thy  judgments  true." 
And  yet  again, 

"  The  judgments  of  the  Lord  are  true. 
Justified  to  themselves." 

My  judgments  must  be  feared, 
Not  taken  to  pieces  ; 
They  are  not  to  be  understood  by  human  intellect 

Dec.  73.      Then  do  not  ask, 

Nor  quarrel  o'er  the  merits  of  the  saints. 

Which  is  holier  than  the  other, 

Or  which  is  greater  in  the  realms  of  heaven. 

Such  things  breed  strifes  and  useless  quarrels, 

They  nurse  pride  and  vainglory,  and  envy  and  discussion 

follow  in  their  train ; 
While  one  man  proudly  tries  to  exalt  this  saint, 
And  one  another. 
The  wish  to  know  all  this,  and  track  it  out,  brings  you  no 

profit, 
But  rather  makes  saints  sorry. 
For  I  am  not  a  God  of  quarrels,  but  of  peace. 
This  peace  lies  rather  in  humility 
Than  in  exalting  self. 

Dec.  04-      Some   are  attracted  with   a  zealous  love  and  greate* 
feeling  to  this  saint  or  to  that, 
But  this  love  is  of  man,  and  not  of  God. 
I  am  He  that  made  all  saints ; 
I  gave  them  My  good  influence, 
I  showed  them  glory. 


294  THE  SECRETS  OF  GOD 

I  know  what  each  deserves, 

1  went  before  them  in  the  blessings  of  My  sweetness, 

I  knew  before  the  ages  who  My  loved  ones  were ; 

I  chose  them  from  the  world, 

They  chose  not  Me. 

I  called  them  by  My  favour, 

I  drew  them  by  My  pity, 

I  led  them  on  through  many  a  temptation, 

I  poured  upon  them  wondrous  consolations, 

I  gave  them  strength  unto  the  end, 

I  crowned  their  suffering, 

I  know  them  first  and  last, 

I  throw  My  arms,  with  love  past  telling,  round  them. 

I  must  be  praised  in  all  My  saints, 

I  must  be  blessed  past  all,  honoured  in  each  of  them, 

Whom  I  made  so  gloriously  great,  whom  I  predestined ; 

they  had  no  merit  of  their  own. 
He  then  who  scorns  one  of  My  little  ones, 
Pays  no  honour  to  the  great ; 
For  I  made  weak  and  great ; 
And  he  who  robs  one  saint  of  anything, 
Robs  Me  of  it,  and  all  the  rest  in  heaven. 
All  are  one  by  the  bond  of  charity. 
They  feel  the  same,  they  think  the  same ; 
They  love  each  other  as  one, 
And,  what  is  higher  far. 

They  love  Me  more  than  self  or  any  merit  of  their  own. 
For  they  are  rapt  out  of  themselves,  and  drawn  away  from 

their  own  love, 
Hastening  all  to  Mine, 
In  which  they  rest  with  joy. 

Nothing  can  turn  their  looks  away,  nothing  depress  them  ; 
For  they  arc  full  of  everlasting  truth. 
And  glow  with  fire  of  charity  not  to  be  quenched. 


THE  SECRETS  OF  GOD.  295 

*>e^.n-      Then  silent  be  the  wrangling  of  all  fleshly  animal  men 

about  the  state  of  saints  ; 
Men  know  not  how  to  love  aught  but  their  own  delight. 
They  take  away  and  add  just  as  they  please, 
Not  as  it  pleases  the  everlasting  truth. 
In  many  there  is  ignorance, 
And  above  all  in  those  who,  dimly  enlightened, 
Cannot  love  any  with  a  perfect  spiritual  love. 
Now  they  are  greatly  drawn  by  natural  affection  and  by 

human  friendship  to  these  men  or  to  those, 
And,  as  they  find  things  here  on  earth, 
So  they  think  it  is  with  things  of  heaven ; 
But  far,  incomparably  far, 
Are  their  imperfect  thoughts 
From  the  sights  seen  by  those  whose  eyes  are  brightened 

by  the  revelation  from  on  high. 

II. 

Dec.  26.      See  then,  My  son,  that  you  do  not  curiously  handle  the 

things  beyond  your  knowledge, 
But  rather  think  on  this,  make  this  your  care, 
That  you  be  found  there  in  God's  kingdom,  though  you  be 

but  the  least. 
Even  though  a  man  should  know  who  is  the  holier  or  th< 

greater  there, 
What  would  the  knowledge  profit  him, 
Unless  this  made  him  humbler  before  Me,  and  raised  him 

up  unto  the  greater  glory  of  My  name  ? 
Far  more  acceptable  to  God  is  he 
Who  thinks  upon  the  greatness  of  his  sins,  the  smallness 

of  his  virtues, 
How  far  he  is  away  from  the  perfection  of  the  saints, 
Than  he  who  talks  about  their  greatness  or  their  littleness. 
Better  to  pray  unto  the  saints  with  pious  prayers  and  tears, 


296  THE  SECRETS  OF  GOD. 

And  with  a  humble  mind  to  ask  their  glorious  suffrages, 
Than  to  dig  deep  into  their  secrets  in  a  vain  int^uiry. 

The  saints  are  very  well  content, 
If  men  would  learn  contentment,  and  stop  their  empty  talk. 
They  boast  not  of  their  merits, 

For  they  ascribe  no  goodness  to  themselves,  but  all  to  Me ; 
For   I   have   given   them   everything   from    My   unending 

charity. 
So  greatly  are  they  filled  with  love  of  My  divinity,  and  with 

a  joy  passing  all  bounds, 
That  there  is  nothing  lacking  to  their  glory, 
No  happiness  they  want. 
The  higher  that  they  all  are  in  the  glory. 
The  deeper  is  their  own  humility, 
The  nearer  and  the  dearer  are  they  unto  Me 
And  thus  you  have  it  written. 
That  they  put  down  their  crowns  before  the  Lord,  and  fell 

upon  their  faces  in  the  presence  of  the  Lamb, 
And  worshipped  Him  that  liveth  for  the  ages. 

III. 

Many  ask  who  is  greater  in  God's  kingdom, 
Who  know  not  whether  they  are  worthy  to  be  compared 

unto  the  least. 
It  is  a  great  thing  to  be  even  the  least  in  heaven. 
Where  all  are  great, 

For  all  shall  be  called  sons  of  God,  and  shall  be  so. 
The  smallest  shall  be  as  a  thousand, 
And  a  sinner  of  a  hundred  years  shall  die.* 
For  when  Christ's  followers  asked  who  was  the  greater  in 

the  kingdom, 
This  was  the  answer : 

*  That  is,  shall  die  a  sinner. 


GOD   ONLY.  297 

*'  Unless  ye  be  conve^rted  and  become  as  little  children, 
Ye  shall  not  enter  there. 

Whoever  therefore  humbles  self  as  does  a  little  child, 
He  is  the  greater  in  the  kingdom  of  heaven." 

Woe  unto  those  who  scorn  freely  to  lower  themselves 
with  little  children ; 
The  low  door  of  the  heavenly  kingdom  will  not  let  them  in. 
Ay,  and  woe  unto  the  rich 
Who  get  their  comfort  here  ; 
For,  when  the  poor  go  through  the  gate, 
They  shall  stand  without  and  wail. 

Rejoice,  ye  humble, 
And  exult,  ye  poor ; 
God's  kingdom  yours, 
If  ye  but  walk  in  truth. 

CHAPTER  LIX. 
All  Hope  J  all  Trust ,  is  to  be  fixed  Alone  on  God. 

WHAT  is  the  trust,  O  Lord,  I  have  in  life, 
Or  what  my  greatest  comfort  in  all  I  see  beneath 
the  sky  ? 
Is  it  not  Thou,  Lord  God, 
Whose  mercy  none  can  tell  ? 
Where  was  it  well  with  me  apart  from  Thee, 
Or  when  could  it  be  ill  when  Thou  art  near  ? 
Rather  would  I  be  poor  for  Thee, 
Than  rich  without  Thee. 
I  choose  to  wander  with  Thee  on  the  earth, 
Rather  than  gain  heaven  witliout  Thee. 
Where  Thou  art  is  heaven. 
And,  where  Thou  art  not, 
Death  and  hell. 


298  GOD   ONLY. 

Thou  art  my  longing, 

And  therefore  I  must  moan  for  Thee,  and  cry,  and  pray. 

In  no  one  can  I  fully  trust 

To  help  me  in  my  needs  when  most  I  want  it, 

Save  in  Thee,  my  God,  alone. 

Thou  art  my  hope,  my  trust, 

]\Iy  comforter,  my  faithful  friend  in  all. 

All  seek  their  own, 
Thou  only  aimest  at  my  safety  and  my  good, 
And  turnest  all  to  blessing  for  me. 
Though  Thou  expose  me  unto  many  a  cross  and  trial, 
This  Thou  ordainest  to  my  use. 

And  in  a  thousand  ways  art  wont  to  prove  Thy  loved  ones; 
In  the  which  proof  Thou  shouldst  not  less  be  praised  and 

loved 
Than  if  Thou  wert  to  fill  me  with  the  heavenly  consolation. 
Therefore  in  Thee,  Lord  God,  I  put  my  hope  and  refuge, 
On  Thee  I  lay  my  trouble  and  my  care, 
For  1  find  all  weak,  unsteady, 
That  I  see  apart  from  Thee. 

Numbers  of  friends  will  help  me  not, 
Brave  comrades  cannot  aid  me, 
Wise  counsellors  can  give  no  useful  answer, 
Learned  books  yield  no  comfort. 
No  precious  substance  can  deliver  me. 
No  pleasant  and  no  secret  place  can  save  me, 
If  Thou  aid  not,  comfort,  console,  instruct,  and  guard. 
For  all  that  seems  to  lead  to  peace  and  happiness 
Is  nothing  without  Thee, 
And  truly  brings  no  jot  of  happiness. 
Therefore  Thou  art  the  end  of  every  good,  the  pinnacle  of 

life. 
The  depth  of  eloquence  ; 


GOD   ONLY,  299 

And  to  hope  in  Thee  past  all 

Is  Thy  servant's  strongest  solace. 

To  Thee  my  eyes  are  turned, 

In  Thee  I  trust,  my  God,  P'ather  of  mercies. 

II. 

Dec.  31.      Bless  and  sanctify  my  soul  with  blessing  from  above. 

That  it  may  be  Thy  holy  dwelling-place,  the  home  of  Thine 

eternal  glory. 
And  that  nothing  may  be  found  within  the  temple  of  Thy 

condescension  * 
Offending  Thy  majestic  gaze. 

According  to  the  greatness  of  Thy  mercies  look  on  me. 
And  hear  the  prayer  of  Thy  poor  servant  so  long  an  exile 

in  the  region  of  death's  shadow. 
Guard,  save  Thy  servant's  soul  amid  the  many  dangers  of 

a  life  that  soon  decays. 
And  with  Thy  favouring  influence  to  keep  him  company, 

guide  him  along  the  road  of  peace  unto  his  native 

country  of  everlasting  light. 
Amen. 


Finished  and  completed  in  the  year  of  Our  Lord 
MCCCCXLI,  by  the  hand  of  Brother  Thomas  Kempis,  in 
Mou7it  S.  Ag?ies,  near  Zwolle.^ 


•  That  is,  the  soul  of  man. 

f  These  words  are  not  a  colophon  te  the  book,  but  are  added 
at  the  end  of  the  1441  Codex, 


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